Other Writings, Part 19

1. This Psalm has an inscription, that is, a title, There have failed the hymns of David, the son of Jesse. A Psalm of Asaph himself. So many Psalms we have on the titles whereof is written the name David, nowhere there is added, son of Jesse, except in this alone. Which we must believe has not been done to no purpose, nor capriciously. For everywhere God does make intimations to us, and to the understanding thereof does invite the godly study of love. What is, there have failed the hymns of David, the son of Jesse? Hymns are praises of God accompanied with singing: hymns are songs containing the praise of God. If there be praise, and it be not of God, it is no hymn: if there be praise, and God's praise, and it be not sung, it is no hymn. It must needs then, if it be a hymn, have these three things, both praise, and that of God, and singing. What is then, there have failed the hymns? There have failed the praises which are sung unto God. He seems to tell of a thing painful, and so to speak deplorable. For he that sings praise, not only praises, but only praises with gladness: he that sings praise, not only sings, but also loves him of whom he sings. In praise, there is the speaking forth of one confessing; in singing, the affection of one loving. There have failed then the hymns of David, he says: and he has added, the son of Jesse. For David was king of Israel, son of Jesse, [1 Samuel 16:19] at a certain time of the Old Testament, at which time the New Testament was therein hidden, like fruit in a root. For if you seek fruit in a root, you will not find, and yet do you not find any fruit in the branches, except that which has gone forth from the root....And in like manner as Christ Himself to be born after the flesh was hidden in the root, that is in the seed of the Patriarchs, and at a certain time must be revealed, as at the fruit appearing, according as it is written, there has flourished a shoot from the root of Jesse: [Isaiah 11:1] so also the New Testament itself which is in Christ, in those former times was hidden, being known to the Prophets alone, and to the very few godly men, not by the manifestation of things present, but by the revelation of things future. For what means it, brethren (to mention but one thing), that Abraham sending his faithful servant to espouse a wife for his only son, makes him swear to him, and in the oath says to him, Put your hand under my thigh, and swear? What was there in the thigh of Abraham, where he put his hand in swearing? What was there there, except that which even then was promised to him, In your seed shall be blessed all nations? [Genesis 22:18] Under the name of thigh, flesh is signified. From the flesh of Abraham, through Isaac and Jacob, and not to mention many names, through Mary was our Lord Jesus Christ.

2. But that the root was in the Patriarchs, how shall we show? Let us question Paul. The Gentiles now believing in Christ, and desiring as it were to boast over the Jews who crucified Christ; although also from that same people there came another wall, meeting in the corner, that is, in Christ Himself, the wall of uncircumcision, that is, of the Gentiles, coming from a different quarter: when, I say, the nations were lifting up themselves, he does thus depress them. For if you, he says, being cut out of the natural wild olive, hast been graffed in among them, do not boast against the branches: for if you boast, thou dost not bear the root, but the root you. [Romans 11:17-18] Therefore he speaks of certain branches broken off from the root of the Patriarchs because of unbelief, and the wild olive therein graffed in, that it might be partaker of the fatness of the olive, that is, the Church coming out of the Gentiles. And who does graff the wild olive on the olive? The olive is wont to be graffed on the wild olive; the wild olive on the olive we never saw. For whosoever may have done so will find no berries but those of the wild olive. For that which is graffed in, the same grows, and of that kind the fruit is found. There is not found the fruit of the root but of the graft. The Apostle showing that God did this thing by His Omnipotence, namely, that the wild olive should be graffed into the root of the olive, and should not bear wild berries, but olive — ascribing it to the Omnipotence of God, the Apostle says this, If you have been cut out of the natural wild olive and against nature hast been graffed into a good olive, do not boast, he says, against the branches.. ..

3. In the time then of the Old Testament, brethren, the promises from our God to that carnal people were earthly and temporal. There was promised an earthly kingdom, there was promised that land into which they were also led, after being delivered from Egypt: by Jesus son of Nave they were led into the land of promise, where also earthly Jerusalem was built, where David reigned: they received the land, after being delivered from Egypt, by passing through the Red Sea....Such were also those promises, which were not to endure, through which however were figured future promises which were to endure, so that all that course of temporal promises was a figure and a sort of prophecy of things future. Accordingly when that kingdom was failing, where reigned David, the son of Jesse, that is, one that was a man, though a Prophet, though holy, because he saw and foresaw Christ to come, of whose seed also after the flesh He was to be born: nevertheless a man, nevertheless not yet Christ, nevertheless not yet our King Son of God, but king David son of Jesse: because then that kingdom was to fail, through the receiving of which kingdom at that time God was praised by carnal men; for this thing alone they esteemed a great matter, namely, that they were delivered temporally from those by whom they were being oppressed, and that they had escaped from persecuting enemies through the Red Sea, and had been led through the desert, and had found country and kingdom: for this alone they praised God, not yet perceiving the thing which God was designing beforehand and promising in these figures. In the failing therefore of those things for which the carnal people, over whom reigned that David, was praising God, there failed the hymns of David, not the Son of God, but the son of Jesse....

4. Whose voice is the Psalm? Of Asaph. What is Asaph? As we find in interpretations from the Hebrew language into the Greek, and those again translated to us from the Greek into the Latin, Asaph is interpreted Synagogue. It is the voice therefore of the Synagogue. But when you have heard Synagogue, do not immediately abhor it, as if it were the murderer of the Lord. That Synagogue was indeed the murderer of the Lord, no man doubts it: but remember, that from the Synagogue were the rams whereof we are the sons. Whence it is said in a Psalm, Bring ye to the Lord the sons of rams. What rams are thence? Peter, John, James, Andrew, Bartholomew, and the rest of the Apostles. Hence also he too at first Saul, afterwards Paul: that is, at first proud, afterwards humble....Therefore even Paul came to us from the Synagogue, and Peter and the other Apostles from the Synagogue. Therefore when you have heard the voice of the Synagogue, do not look to the deserving thereof, but observe the offspring. There is speaking therefore in this Psalm, the Synagogue, after the failing of the hymns of David, the son of Jesse that is, after the failing of things temporal, through which God was wont to be praised by the carnal people. But why did these fail, except in order that others might be sought for? That there might be sought for what? Was it things which were not there? No, but things which were there being hidden in figures: not which were not yet there, but which there as it were in a sort were concealed in certain secret things of mysteries. What things? These, says the Apostle himself, were our figures. [1 Corinthians 10:6]...

5. It was the Synagogue therefore, that is, they that there worshipped God after a godly sort, but yet for the sake of earthly things, for the sake of these present things (for there are ungodly men who seek the blessings of present things from demons: but this people was on this account better than the Gentiles, because although it were blessings present and temporal, yet they sought them from the One God, who is the Creator of all things both spiritual and corporal). When therefore those godly men after the flesh were observing — that is that Synagogue which was made up of good men, men for the time good, not spiritual men, such as were the Prophets therein, such as were the few that understood the kingdom heavenly, eternal— that Synagogue, I say, observed what things it received from God, and what things God promised to that people, abundance of things earthly, land, peace, earthly felicity: but in all these things were figures, and they not perceiving what was there concealed in things figured, thought that God gave this for a great matter, and had nothing better to give to men loving Him and serving Him: they remarked and saw certain sinners, ungodly, blasphemers, servants of demons, sons of the Devil, living in great naughtiness and pride, yet abounding in such things earthly, temporal, for which sort of things they were serving God themselves: and there sprang up a most evil thought in the heart, which made the feet to totter, and almost slip out of God's way. And behold this thought was in the people of the Old Testament: I would it be not in our carnal brethren, when now openly there is being proclaimed the felicity of the New Testament....

6. How good is the God of Israel! But to whom? To men right in heart [Psalm 72:1]. To men perverse what? Perverse He seems. So also in another Psalm He says: With a holy man holy You shall be, and with the innocent man innocent You shall be, and with the perverse man perverse You shall be. What is, perverse You shall be with the perverse man? Perverse the perverse man shall think You. Not that by any means God is made perverse. Far be it: what He is, He is. But in like manner as the sun appears mild to one having clear, sound, healthy, strong eyes, but against weak eyes does dart hard spears, so to say; the former looking at it it does invigorate, the latter it does torture, though not being itself changed, but the man being changed: so when you shall have begun to be perverse, and to you God shall seem to be perverse, you are changed, not He. That therefore to you will be punishment which to good men is joy. He calling to mind this thing, says, How good is the God of Israel to men right in heart!

7. But what to you? But my feet were almost moved [Psalm 72:2]. When were the feet moved, except when the heart was not right? Whence was the heart not right? Hear: My steps were well near overthrown. What he has meant by almost, the same he has meant by well near: and what he has meant by my feet were almost moved, the same he has meant by my steps were overthrown. Almost my feet were moved, almost my steps were overthrown. Moved were the feet: but whence were the feet moved and the steps overthrown? Moved were the feet to going astray, overthrown were the steps to falling: not entirely, but almost. But what is this? Already I was going to stray, I had not gone: already I was falling, I had not fallen.

8. But why even this? For I was jealous, he says, in the case of sinners, looking on the peace of sinners [Psalm 72:3]. I observed sinners, I saw them to have peace. What peace? Temporal, transient, falling, and earthly: but yet such as I also was desiring of God. I saw them that served not God to have that which I desired in order that I might serve God: and my feet were moved and my steps were almost overthrown. But why sinners have this, he says briefly: Because there is no avoidance of their death, and there is a firmament in their scourge [Psalm 72:4]. Now I have perceived, he says, why they have peace, and flourish on the earth; because of their death there is no avoidance, because death sure and eternal does await them, which neither does avoid them, nor can they avoid it, because there is no avoidance of their death, and there is a firmament in their scourge. And there is a firmament in their scourge. For their scourge is not temporal, but firm for everlasting. Because of these evil things then which are to be to them eternal, now what? In the labours of men they are not, and with men they shall not be scourged [Psalm 72:5]. Does not even the devil himself escape scourging with men, for whom nevertheless an eternal punishment is being prepared?

9. Wherefore on this account what do these men, while they are not scourged, while they labour not with men? Therefore, he says there has holden them pride [Psalm 72:6]. Observe these men, proud, undisciplined; observe the bull, devoted for a victim, suffered to stray at liberty; and to damage whatever he may, even up to the day of his slaughter. Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture does make mention in another place: he says that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty. [Proverbs 7:22] Therefore, he says, there has holden them pride. What is, there has holden them pride? They have been clothed about with their iniquity and ungodliness. He has not said, covered; but, clothed about, on all sides covered up with their ungodliness. Deservedly miserable, they neither see nor are seen, because they are clothed about; and the inward parts of them are not seen. For whosoever could behold the inward parts of evil men, that are as it were happy for a time, whosoever could see their torturing consciences, whosoever could examine their souls racked with such mighty perturbations of desires and fears, would see them to be miserable even when they are called happy. But because they are clothed about with their iniquity and ungodliness, they see not; but neither are they seen. The Spirit knew them, that says these words concerning them: and we ought to examine such men with the same eye as that wherewith we know that we see, if there is taken from our eyes the covering of ungodliness....

10. At first these men are being described. There shall go forth as if out of fat their iniquity [Psalm 72:7]....A poor beggar commits a theft; out of leanness has gone forth the iniquity: but when a rich man abounds in so many things, why does he plunder the things of others? Of the former the iniquity out of leanness, of the other out of fatness, has gone forth. Therefore to the lean man when you say, Why have you done this? Humbly afflicted and abject he replies, Need has compelled me. Why have you not feared God? Want was urgent. Say to a rich man, Why do you do these things, and fearest not God? — supposing you to be great enough to be able to say it — see if he even deigns to hear; see if even against yourself there will not go forth iniquity out of his fatness. For now they declare war with their teachers and reprovers, and become enemies of them that speak the truth, having been long accustomed to be coaxed with the words of flatterers, being of tender ear, of unsound heart. Who would say to a rich man, You have ill done in robbing other men's goods? Or perchance if any man shall have dared to speak, and he is such a man as he could not withstand, what does he reply? All that he says is in contempt of God. Why? Because he is proud. Why? Because he is fat. Why? Because he is devoted for a victim. They have passed over unto purpose of heart. Here within they have passed over. What is, they have passed over? They have crossed over the way. What is, they have passed over? They have exceeded the bounds of mankind, men like the rest they think not themselves. They have passed over, I say, the bounds of mankind. When you say to such a man, Your brother this beggar is; when you say to such a man, Your brother this poor man is; the same parents you have had, Adam and Eve: do not heed your haughtiness, do not heed the vapour unto which you have been elevated; although an establishment waits about you, although countless gold and silver, although a marbled house does contain you, although fretted ceilings cover you, thou and the poor man together have for covering that roof of the universe, the sky; but you are different from the poor man in things not your own, added to you from without: yourself see in them, not them in you. Observe yourself, how you are in relation to the poor man; yourself, not that which you have. For why do you despise your brother? In the bowels of your mothers you were both naked. Forsooth, even when you shall have departed this life, and these bodies shall have rotted, when the soul has been breathed forth, let the bones of the rich and poor man be distinguished! I am speaking of the equality of condition, of that very lot of mankind, wherein all men are born: for both here does a man become rich, and a poor man will not always be here: and as a rich man does not come rich, so neither does he depart rich; the very same is the entrance of both, and like is the departure. I add, that perchance you will change conditions. Now everywhere the Gospel is being preached: observe a certain poor man full of sores, who was lying before the gate of a rich man, [Luke 16:19] and was desiring to be filled with crumbs, which used to fall from the table of the rich man; observe also that likeness of yours who was clothed with purple and fine linen, and fared sumptuously every day. It chanced, I say, for that poor man to die, and to be borne by the Angels into the bosom of Abraham: but the other died and was buried; for the other's burial perchance no one cared....Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting....Deservedly too late he will say, Send Lazarus, [Luke 16:27] let him tell even my brethren; since to himself there is not granted the fruit of repentance. For it is not that repentance is not given, but everlasting will be the repentance, and no salvation after repentance. Therefore these men have passed over unto purpose of heart.

11. They have thought and have spoken spitefulness [Psalm 72:8]. But men do speak spitefulness even with fear: but these men how? Iniquity on high they have spoken. Not only they have spoken iniquity; but even openly, in the hearing of all, proudly; I will do it; I will show you; you shall know with whom you have to do; I will not let you live. You might have but thought such things, not have given utterance to them! Within the chambers of thought at least the evil desire might have been confined, he might have at least restrained it within his thought. Why? Is he perchance lean? There shall go forth as if out of fatness the iniquity of them. Iniquity on high they have spoken.

12. They have set against Heaven their mouth, and their tongue has passed over above the earth [Psalm 72:9]. For this, has passed over above the earth is, they pass over all earthly things? What is it to pass over all earthly things? He does not think of himself as a man that can die suddenly, when he is speaking; he does menace as if he were always to live: his thought does transcend earthly frailty, he knows not with what sort of vessel he is enwrapped; he knows not what has been written in another place concerning such men: His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts. But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither do you flee to escape death? Certain will that day be. What is the long time which you have to live? How much is the long time which has an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why does he not think of this? Because he has set against Heaven his mouth, and his tongue has passed over above the earth. And full days shall be found in them.

13. Therefore there shall return hither My people [Psalm 72:10]. Now Asaph himself is returning hither. For he saw these things abound to unrighteous men, he saw them abound to proud men: he is returning to God, and is beginning to inquire and discuss. But when? When full days shall be found in them. What is full days? But when there came the fullness of time, God sent His Son. [Galatians 4:4] This is the very fullness of time, when He came to teach men that things temporal should be despised, that they should not esteem as a great matter whatever object evil men covet, that they should suffer whatever evil men fear. He became the way, He recalled us to inward thought, admonished us of what should be sought of God. And see from what thought reacting upon itself, and in a manner recalling the waves of its impulse, he does pass over unto choosing true things.

14. And they said, How has God known, and is there knowledge in the Most High? [Psalm 72:11]. See through what thought they pass. Behold unjust men are happy, God does not care for things human. Does He indeed know what we do? See what things are being said. We are inquiring, brethren, How has God known, etc. (no longer let Christians say it). For how does it appear to you that God knows not, and that there is no knowledge in the Most High? He replies, Lo! Themselves they are sinners, and in the world they have gotten abundant riches [Psalm 72:12]. Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denies the deposit of another man's goods, he to whom he denied them should suffer a greater loss, than he that denies them to him. The former does lose a garment, the latter fidelity. Lo! They are themselves sinners, and in the world they have gotten abundant riches. On this account therefore God knows not, and on this account there is no knowledge in the Most High.

15. And I said, therefore without cause I have justified my heart [Psalm 72:13]. In that I serve God, and have not these things; they serve him not, and they abound in these things: therefore without cause I have justified my heart, and have washed among the innocent my hands. This without cause I have done. Where is the reward of my good life? Where is the wage of my service? I live well and am in need; and the unjust man does abound. And I have washed among the innocent my hands. And I have been scourged all the day long [Psalm 72:14]. From me the scourges of God do not impart. I serve well, and I am scourged; he serves not, and is honoured. He has proposed to himself a great question. The soul is disturbed, the soul does pass over things which are to pass away unto despising things earthly and to desiring things eternal. There is a passage of the soul herself in this thought; where she does toss in a sort of tempest she will reach the harbour. And it is with her as it is with sick persons, who are less violently sick, when recovery is far off: when recovery is at hand they are in higher fever; physicians call it the critical accession through which they pass to health: greater fever is there, but leading to health: greater heat, but recovery is at hand. So also is this man enfevered. For these are dangerous words, brethren, offensive, and almost blasphemous, How has God known? This is why I say, and almost; He has not said, God has not known: he has not said, there is no knowledge in the Most High: but as if inquiring, hesitating, doubting. This is the same as he said a little before, My steps were almost overthrown. He does not affirm it, but the very doubt is dangerous. Through danger he is passing to health. Hear now the health: Therefore in vain I have justified my heart, and have washed among the innocent my hands: and I have been scourged all the day long, and my chastening was in the morning. Chastening is correction. He that is being chastened is being corrected. What is, in the morning? It is not deferred. That of the ungodly is being deferred, mine is not deferred: the former is too late or is not at all; mine is in the morning.

16. If I said, I shall declare thus; behold, the generation of Your sons I have reprobated [Psalm 72:15]: that is, I will teach thus. How will you teach? That there is no knowledge in the Most High, that God does not know? Will you propound this opinion, that without cause men live justly who do live justly; that a just man has lost his service, because God does more show favour to evil men, or else He does care for no one? Will you tell this, declare this? He does restrain himself by an authority repressing him. What authority? A man wishes some time to break out in this sentiment: but he is recalled by the Scriptures directing us always to live well, saying, that God does care for things human, that He makes a distinction between a godly man and an ungodly man. Therefore this man also wishing to put forth this sentiment, does recollect himself. And what says he? I have reprobated the generation of Your sons. If I shall declare thus, the generation of just men I shall reprobate. As also some copies have it, Behold, the generation of your sons with which I have been in concert: that is, with which consisting of Your sons I have been in concert; that is, with which I have agreed, to which I have been conformed: I have been out of time with all, if so I teach. For he does sing in concert who gives the tune together; but he that gives not the tune together does not sing in concert. Am I to say something different from that which Abraham said, from that which Isaac said, from that which Jacob said, from that which the Prophets said? For all they said that God does care for things human, am I to say that He cares not? Is there greater wisdom in me than in them? Greater understanding in me than in them? A most wholesome authority has called back his thought from ungodliness. And what follows? That he might not reprobate, he did what? And I undertook to know [Psalm 72:16]. May God be with him in order that he may know. Meanwhile, brethren, from a great fall he is being withheld, when he does not presume that he already knows, but has undertaken to know that which he knew not. For but now he was willing to appear as if knowing, and to declare that God has no care of things human. For this has come to be a most naughty and ungodly doctrine of unrighteous men. Know, brethren, that many men dispute and say that God cares not for things human, that by chances all things are ruled, or that our wills have been made subject to the stars, that each one is not dealt with according to his deserts, but by the necessity of his stars — an evil doctrine, an impious doctrine. Unto these thoughts was going that man whose feet were almost moved, and whose steps were all but overthrown, into this error he was going; but because he was not in tune with the generation of the sons of God, he undertook to know, and condemned the knowledge wherein with God's just men he agreed not. And what he says let us hear; how that he undertook to know, and was helped, and learned something, and declared it to us. And I undertook, he says, to know. In this labour is before me. Truly a great labour; to know in what manner both God does care for things human, and it is well with evil men, and good men labour. Great is the importance of the question; therefore, and this labour is before me. As it were there is standing in my face a sort of wall, but you have the voice of a Psalm, In my God I shall pass over the wall.

17. ...And he has done this; for he says how long labour is before him; until I enter into the sanctuary of God, and understand upon the last things [Psalm 72:17]. A great thing it is, brethren: now for a long time I labour, he says, and before my face I see a sort of insuperable labour, to know in what manner both God is just, and does care for things human, and is not unjust because men sinning and doing wicked actions have happiness on this earth; but the godly and men serving God are wasted ofttimes in trials and in labours; a great difficulty it is to know this, but only until I enter into the Sanctuary of God. For in the Sanctuary what is presented to you, in order that you may solve this question? And I understand, he says, upon the last things: not present things. I, he says, from the Sanctuary of God stretch out my eye unto the end, I pass over present things. All that which is called the human race, all that mass of mortality is to come to the balance, is to come to the scale, thereon will be weighed the works of men. All things now a cloud does enfold: but to God are known the merits of each severally. And I understand, he says, upon the last things: but not of myself; for before me there is labour. Whence may I understand upon the last things? Let me enter into the Sanctuary of God. In that place then he understood also the reason why these men now are happy.

18. To wit, because of deceitfulness You have set upon them [Psalm 72:18]. Because deceitful they are, that is fraudulent; because deceitful they are, they suffer deceits. What is this, because fraudulent they are they suffer a fraud? They desire to play a fraud upon mankind in all their naughtinesses, they themselves also suffer a fraud, in choosing earthly good things, and in forsaking the eternal. Therefore, brethren, in their very playing off a fraud they suffer a fraud. In that which but now I said, brethren, What manner of wit has he who to gain a garment does lose his fidelity? has he whose garment he has taken suffered a fraud, or he that is smitten with so great a loss? If a garment is more precious than fidelity, the former does suffer the greater loss: but if incomparably good faith does surpass the whole world, the latter shall seem to have sustained the loss of a garment; but to the former is said, What does it profit a man if he gain the whole world, but suffer the loss of his own soul? [Matthew 16:26] Therefore what has befallen them? Because of deceitfulness You have set for them: You threw them down while they were being exalted. He has not said, You threw them down because they were lifted up: not as it were after that they were lifted up You threw them down; but in their very lifting up they were thrown down. For thus to be lifted up is already to fall.

19. How have they become a desolation suddenly? [Psalm 72:19]. He is wondering at them, understanding unto the last things. They have vanished. Truly like smoke, which while it mounts upward, does vanish, so they have vanished. How does he say, They have vanished? In the manner of one who understands the last things: they have perished because of their iniquity. Like as the dream of one rising up [Psalm 72:20]. How have they vanished? As vanishes the dream of one rising up. Fancy a man in sleep to have seen himself find treasures; he is a rich man, but only until he awakes. Like as the dream of one rising up: so they have vanished, like the dream of one awaking. It is sought then and it is not: there is nothing in the hands, nothing in the bed. A poor man he went to sleep, a rich man in sleep he became: had he not awoke, he were a rich man: he woke up, he found the care which he had lost while sleeping. And these men shall find the misery which they had prepared for themselves. When they shall have awoke from this life, that thing does pass away which was grasped as if in sleep. Like as the dream of one rising up. And that there might not be said, What then? A small thing does their glory seem to you, a small thing does their state seem to you, small things seem to you inscriptions, images, statues, distinctions, troops of clients? O Lord, he says, in Your city their image You shall bring to nothing....He has taken away the pride of rich men, he gives counsel. As if they were saying, We are rich men, thou dost forbid us to be proud, dost prohibit us from boasting of the parade of our riches: what then are we to do with these riches? Is it come to this, that there is nothing which they may do therewith? Be they rich, he says, in good works; let them readily distribute, communicate. [1 Timothy 6:18] And what does this profit? Let them treasure unto themselves a good foundation for the future, that they may lay hold of true life. [1 Timothy 6:19] Where ought they to lay up treasure for themselves? In that place whereunto he set his eye, when entering into the Sanctuary of God. Let there shudder all our rich brethren, abounding in money, gold, silver, household, honours, let them shudder at that which but now has been said, You shall bring to nothing their image. Are they not worthy to suffer these things, to wit that God bring to nothing their image in His city, because also they have themselves brought to nothing the image of God in their earthly city?

20. Because my heart was delighted [Psalm 72:21]. He is saying with what things he is tempted: because my heart was delighted, he says, my reins also were changed. When those temporal things delighted me, my reins were changed. It may also be understood thus: because my heart was delighted in God, my reins also were changed, that is, my lusts were changed, and I became wholly chaste. My reins were changed. And hear how. And I was brought unto nothing, and I knew not [Psalm 72:22]. I, the very man, who now say these things of rich men, once longed for such things: therefore even I was brought to nothing when my steps were almost overthrown. And I was brought unto nothing, and I knew not. We must not therefore despair even of them, against whom I was saying such things.

21. What is, I knew not? As it were a beast I became to You, and I am always with You [Psalm 72:23]. There is a great difference between this man and others. He became as it were a beast in longing for earthly things, when being brought to nothing he knew not things eternal: but he departed not from his God, because he did not desire these things of demons, of the devil. For this I have already brought to your notice. The voice is from the Synagogue, that is, from that people which served not idols. A beast indeed I became, when desiring from my God things earthly: but I never departed from That my God.

22. Because then, though having become a beast, I departed not from my God, there follows, You have held the hand of my right hand. He has not said my right hand, but the hand of my right hand. If the hand of the right hand it is, a hand has a hand. The hand You have held of my right hand, in order that You might conduct me. For what has he put hand? For power. For we say that a man has that in his hand which he has in his power: just as the devil said to God concerning Job, Lay to Your hand, and take away the things which he has. [Job 1:11] What is, lay to Your hand? Put forth power. The hand of God he has called the power of God: as has been written in another place, death and life are in the hands of the tongue. [Proverbs 18:21] Hath the tongue hands? But what is, in the hands of the tongue? In the power of the tongue. What is, in the power of the tongue? Out of your mouth you shall be justified, and out of your mouth you shall be condemned. [Matthew 12:37] You have held, therefore, the hand of my right hand, the power of my right hand. What was my right hand? That I was always with You. Unto the left I was holding, because I became a beast, that is, because there was an earthly concupiscence in me: but the right was mine, because I was always with you. Of this my right hand You have held the hand, that is, hast directed the power. What power? He gave them power to become sons of God. [John 1:12] He is beginning now to be among the sons of God, belonging to the New Testament. See in what manner the hand of his right hand was held. In Your will You have conducted me. What is, in your will? Not in my merits. What is, in Your will? Hear the apostle, who was at first a beast longing for things earthly, and living after the Old Testament. He says what? I that at first was a blasphemer, and persecutor, and injurious: but mercy I obtained. [1 Timothy 1:13] What is, in Your will? By the grace of God I am what I am. [1 Corinthians 15:10] And in glory You have taken me up. Now to what glory he was taken up, and in what glory, who can explain, who can say? Let us await it, because in the Resurrection it will be, in the last things it will be.

23. And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he has been a beast, and has longed for things earthly. For what have I in Heaven, and from You what have I willed upon earth? [Psalm 72:25]. By your voice I see that you have understood. He compared with his earthly will the heavenly reward which he is to receive; he saw what was there being reserved for him; and while thinking and burning at the thought of some ineffable thing, which neither eye has seen, nor ear heard, nor into the heart of man has ascended, [1 Corinthians 2:9] he has not said, this or that I have in Heaven, but, what have I in Heaven? What is that thing which I have in Heaven? What is it? How great is it? Of what sort is it? And, since that which I have in heaven does not pass away, from You what have I willed upon earth?. . You reserve, he says, for me in Heaven riches immortal, even Yourself, and I have willed from You on earth that which even ungodly men have, which even evil men have, which even abandoned men have, money, gold, silver, jewels, households, which even many wicked men have: which even many profligate women have, many profligate men: these things as a great matter I have desired of my God upon earth: though my God reserves Himself for me in Heaven!

24. My heart and my flesh has failed, O God of my heart [Psalm 72:26]. This then for me in Heaven has been reserved, God of my heart, and my portion is my God. What is it, brethren? Let us find out our riches, let mankind choose their parts. Let us see men torn with diversity of desires: let some choose war-service, some advocacy, some various and sundry offices of teaching, some merchandise, some farming, let them take their portions in human affairs: let the people of God cry, my portion is my God. Not for a time my portion; but my portion is my God for everlasting. Even if I always have gold, what have I? Even if I did not always have God, how great a good should I have? To this is added, that He promises Himself to me, and He promises that I shall have this for everlasting. So great a thing I have, and never have it not. Great felicity: my portion is God! How long? For everlasting. For behold and see after what sort He has loved him; He has made his heart chaste: God of my heart, and my portion is God for everlasting. His heart has become chaste, for nought now God is loved, from Him is not sought any other reward. He that does seek any other reward from God, and therefore is willing to serve God, more precious does make that which he wills to receive, than Him from whom he wills to receive. What then, is there no reward belonging to God? None except Himself. The reward belonging to God, is God Himself. This he loves, this he esteems; if any other thing he shall have loved, the love will not be chaste. You are receding from the Fire immortal, you will grow cold, will be corrupted. Do not recede. Recede not, it will be your corruption, it will be your fornication. Now he is returning, now he is repenting, now he is choosing repentance, now he is saying, my portion is God. And after what sort is he delighted with that Same, whom he has chosen for his portion.

25. Behold, they that put themselves afar from You shall perish [Psalm 72:27]. He therefore departed from God, but not far: for I have become as it were a beast, he says, and I am always with You. But they have departed afar, because not only things earthly they have desired, but have sought them from demons and the Devil. They that put themselves afar from You shall perish. And what is it, to become afar from God? You have destroyed every man that commits fornication away from You. To this fornication is opposed chaste love. What is chaste love? Now the soul does love her Bridegroom: what does she require of Him, from Her Bridegroom whom she loves? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooses riches, and loves his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He does love Him alone, for nought he does love Him: because in Him he has all things, for by Him were made all things. [John 1:3]

26. But you do what? But for me to cleave to God is a good thing [Psalm 72:28]. This is whole good. Will you have more? I grieve at your willing. Brethren, what will you have more? Than to cleave to God nothing is better, when we shall see Him face to face. [1 Corinthians 13:12] But now what? For yet as a stranger I am speaking: to cleave, he says, to God is a good thing: but now in my sojourning (for not yet has come the substance), I have to put in God my hope. So long therefore as you have not yet cloven, therein put your hope. You are wavering, cast forward an anchor to the land. Not yet do you cleave by presence, cleave fast by hope. To put in God my hope. And by doing what here will you put in God your hope? What will be your business, but to praise Him whom you love, and to make others to be fellow-lovers of Him with you? Lo, if you should love a charioteer, would you not carry along other men to love him with you? A lover of a charioteer wherever he goes does speak of him, in order that as well as he others also may love him. For nought are loved abandoned men, and from God is reward required in order that He may be loved? Love thou God for nought, grudge God to no one....For what follows? In order that I may tell forth all Your praises in the courts of the daughter of Sion. In the courts: for the preaching of God beside the Church is vain. A small thing it is to praise God and to tell forth all His praise. In the courts of the daughter of Sion tell thou forth. Make for unity, do not divide the people; but draw them unto one, and make them one. I have forgotten how long I have been speaking. Now the Psalm being ended, even judging by this closeness, I suppose I have held a long discourse: but it does not suffice for your zeal; you are too impetuous. O that with this impetuosity ye would seize upon the kingdom of Heaven.

1. This Psalm's Title is, Of the Understanding of Asaph. Asaph in Latin is translated congregation, in Greek Synagogue. Let us see what this Synagogue has understood. But let us understand firstly Synagogue: from thence we shall understand what the Synagogue has understood. Every congregation is spoken of under the general name of Synagogue: one both of beasts and of men may be called a congregation; but here there is no congregation of beasts when we heard understanding....for this the Psalm's Title does prescribe, saying, Of the understanding of Asaph. It is therefore a certain understanding congregation whereof we are about to hear the voice. But since properly Synagogue is said of the congregation of the people of Israel, so that wheresoever we may have heard Synagogue, we are no longer wont to understand any but the people of the Jews; let us see whether perchance the voice in this Psalm be not of that same people. But of what sort of Jews and of what sort of people of Israel? For they are not of the chaff, but perchance of the grain; [Matthew 3:12] not of the broken branches, but perchance of those that are strengthened. For not all that are of Israel are Israelites. [Romans 9:6]...There are therefore certain Israelites, of whom was he concerning whom was said, Behold an Israelite indeed, in whom guile is not. [John 1:47] I do not say in the same manner as we are Israelites, for we also are the seed of Abraham. For to the Gentiles the Apostle was speaking, when he said, Therefore the seed of Abraham you are, heirs according to promise. [Galatians 3:29] According to this therefore all we are Israelites, that follow the footsteps of the faith of our father Abraham. But let us understand here the voice of the Israelites in the same manner as the Apostle says, For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. [Romans 11:1] Here therefore let us understand that whereof the Prophets have spoken, a remnant shall be saved. [Romans 9:27] Of the remnant therefore saved let us hear in this place the voice; in order that there may speak that Synagogue which had received the Old Testament, and was intent upon carnal promises; and by this means it came to pass that their feet were shaken. For in another Psalm, where too the title has Asaph, there is said what? How good is the God of Israel to men right in heart. But my feet were almost moved. And as if we were saying, whence were your feet moved? Well near, he says, my steps were overthrown, because I was jealous in the case of sinners, looking on the peace of sinners. For while according to the promises of God belonging to the Old Testament he was looking for earthly felicity, he observed it to abound with ungodly men; that they who worshipped not God were enriched with those things which he was looking for from God: and as though without cause he had served God, his feet tottered....But opportunely it has chanced not by our own but by God's dispensation, that just now we heard out of the Gospel, that the Law was given by Moses, Grace and Truth came by Jesus Christ. [John 1:17] For if we distinguish between the two Testaments, Old and New, there are not the same Sacraments nor the same promises; nevertheless, the same commandments for the most part....When examined they are either all found to be the same, or there are scarce any in the Gospel which have not been spoken by the Prophets. The Commandments are the same, the Sacraments are not the same, the Promises are not the same. Let us see wherefore the commandments are the same; because according to these we ought to serve God. The Sacraments are not the same, for some Sacraments there are giving Salvation, others promising a Saviour. The Sacraments of the New Testament give Salvation, the Sacraments of the Old Testament did promise a Saviour. When therefore you have now the things promised, why do you seek the things promising, having now the Saviour?...God through the New Testament has taken out of the hands of His sons those things which are like the playthings of boys, in order that He might give something more useful to them growing up, on that account must He be supposed not to have given those former things Himself. He gave both Himself. But the Law itself through Moses was given, Grace and Truth came through Jesus Christ: [John 1:17] Grace because there is fulfilled through love that which by the letter was being enjoined, Truth because there is being rendered that which was promised. This thing therefore this Asaph has understood. In a word, all things which to the Jews had been promised have been taken away. Where is their kingdom? Where the Temple? Where the Anointing? Where is Priest? Where are now the Prophets among them? From what time there came He that by the Prophets was foretold, in that nation there is now nothing of these things; now she has lost things earthly, and not yet does seek things Heavenly.

2. You should not therefore hold fast things earthly, although God does bestow them....See ye how that in fearing to lose things earthly, the Jews slew the King of Heaven. And what was done to them? They lost even those very things earthly: and in the place where they slew Christ, there they were slain: and when, being unwilling to lose the land, they slew the Giver of life, that same land being slain they lost; and at that very time when they slew Him, in order that by that very time they might be admonished of the reason wherefore they suffered these things. For when the city of the Jews was overthrown, they were celebrating the Passover, and with many thousands of men the whole nation itself had met together for the celebration of that festival. In that place God (through evil men indeed, but yet Himself good; through unjust men, but Himself just and justly) did so take vengeance upon them, that there were slain many thousands of men, and the city itself was overthrown. Of this thing in this Psalm the understanding of Asaph does complain, and in the very plaint the understanding as it were does distinguish things earthly from things heavenly, does distinguish the Old Testament from the New Testament: in order that you may see through what things you are passing, what you should look for, what to forsake, to what to cleave. Thus then he begins.

3. Wherefore have You repelled us, O God, unto the end? [Psalm 73:1]. Have repelled unto the end, in the person of the congregation which is properly called Synagogue. Wherefore have You repelled us, O God, unto the end? He censures not, but inquires wherefore, for what purpose, because of what have You done this? What have You done? You have repelled us unto the end. What is, unto the end? Perchance even unto the end of the world. Have You repelled us unto Christ, who is the End to every one believing? [Romans 10:4] For, Wherefore have You repelled us, O God, unto the end? Your spirit has been angry at the sheep of Your flock. Wherefore were You angry at the sheep of Your flock, but because to things earthly we were cleaving, and the Shepherd we knew not?

4. Remember Your congregation, which You have possessed from the beginning [Psalm 73:2]. Can this by any means be the voice of the Gentiles? Hath He possessed the Gentiles from the beginning? Nay, but He has possessed the seed of Abraham, the people of Israel even according to the flesh, born of the Patriarchs our fathers: of whom we have become the sons, not by coming out of their flesh, but by imitating their faith. But those, possessed by God from the beginning, what befell them? Remember Your congregation which You have possessed from the beginning. You have redeemed the rod of Your inheritance. That same congregation of Yours, being the rod of Your inheritance, You have redeemed. This same congregation he has called the rod of the inheritance. Let us look back to the first thing that was done, when He willed to possess that same congregation, delivering it from Egypt, what sign He gave to Moses, when Moses said to Him, What sign shall I give that they may believe me, that You have sent me? And God says to him, What do you bear in your hand? A rod. Cast it on to the ground, etc. [Exodus 4:1-3] What does it intimate? For this was not done to no purpose. Let us inquire of the writings of God. To what did the serpent persuade man? To death. Therefore death is from the serpent. If death is from the serpent, the rod in the serpent is Christ in death. Therefore also when by serpents in the desert they were being bitten and being slain, the Lord commanded Moses to exalt a brazen serpent in the desert, and admonish the people that whosoever by a serpent had been bitten, should look thereupon and be made whole. [Numbers 21:8] Thus also it was done: thus also men, bitten by serpents, were made whole of the venom by looking upon a serpent. [John 3:14] To be made whole of a serpent is a great Sacrament. What is it to be made whole of a serpent by looking upon a serpent? It is to be made whole of death by believing in one dead. And nevertheless Moses feared and fled. [Exodus 4:3] What is it that Moses fled from that serpent? What, brethren, save that which we know to have been done in the Gospel? Christ died and the disciples feared, and withdrew from that hope wherein they had been. [Luke 24:21]...But, at that time some thousands of the Jews themselves, the crucifiers of Christ, believed: and because they had been found at hand, they so believed as that they sold all that they had, and the price of their goods before the feet of the Apostles they laid. [Acts 4:34-35] Because then this thing was hidden, and the redemption of the rod of God was to be more conspicuous in the Gentiles: he explains of what he says that which he has said, You have redeemed the rod of Your inheritance. This he has said not of the Gentiles in whom it was evident. But of what? Mount Sion. Yet even Mount Sion can be otherwise understood. That one which You have dwelled in the same. In the place where the People was aforetime, where the Temple was set up, where the Sacrifices were celebrated, where at that time were all those necessary things giving promise of Christ. A promise, when the thing promised is bestowed is now become superfluous....

5. Lift up Your hand upon their pride at the end [Psalm 73:3]. As You repelled us at the end, so lift up Your hand upon the pride of them at the end. The pride of whom? Of those by whom Jerusalem was overthrown. But by whom was it, but by the kings of the Gentiles? Well was the hand of Him lifted up upon the pride of them at the end: for they too have now known Christ. For the end of the Law is Christ for righteousness to every one believing. [Romans 10:4] How well does he wish for them! As if angry he is speaking, and he is seeming to speak evil: and O that there would come to pass the evil which he speaks: nay now in the name of Christ that it is coming to pass let us rejoice. Now they holding the sceptre are being made subject to the Word of the Cross: now is coming to pass that which was foretold, there shall adore Him all the kings of the earth, all nations shall serve Him. Now on the brows of kings more precious is the sign of the Cross, than the jewel of a crown. Lift up Your hand upon the pride of them at the end. How great things has the enemy of malice wrought in Your holy places! In those which were Your holy places, that is, in the temple, in the priesthood, in all those sacraments which were at that time. In good truth the enemy at that time wrought. For the Gentiles at that time who did this, were worshipping false Gods, were adoring idols, were serving demons: nevertheless they wrought many evil things on the Saints of God. When could they if they had not been permitted? But when would they have been permitted, unless those holy things, at first promised, were no longer necessary, when He that had promised was Himself holden? Therefore, how great things has the enemy of malice wrought in Your holy places!

6. And all they have boasted, that hate You [Psalm 73:4]. Observe the servants of demons, the servants of idols: such as at that time the Gentiles were, when they overthrew the temple and city of God, and they boasted. In the midst of Your festival. Remember what I said, that Jerusalem was overthrown at the time when the very festival was being celebrated: at which festival they crucified the Lord. Gathered together they raged, gathered together they perished. They have set signs, their own signs, and they have not known [Psalm 73:5]. They had signs to place there, their standards, their eagles, their own dragons, the Roman signs; or even their statues which at first in the temple they placed; or perchance their signs are the things which they heard from the prophets of their demons. And they have not known. Have not known what? How you should have had no power against Me, except it had been given you from above. [John 19:11] They knew not how that not on themselves honour was conferred, to afflict, to take, or overthrow the city, but their ungodliness was made as it were the axe of God. They were made the instrument of Him enraged, not so as to be the kingdom of Him pacified. For God does that which a man also ofttime does. Sometimes a man in a rage catches up a rod lying in the way, perchance any sort of stick, he smites therewith his son, and then throwes the stick into the fire and reserves the inheritance for his son: so sometime God through evil men does instruct good men, and through the temporal power of them that are to be condemned He works the discipline of them that are to be saved. For why do you suppose, brethren, that discipline was even thus inflicted upon that nation, in order that it might perish utterly? How many out of this nation did afterwards believe, how many are yet to believe? Some are chaff, others grain; over both however there comes in the threshing-drag; but under one threshing-drag the one is broken up, the other is purged. How great a good has God bestowed upon us by the evil of Judas the traitor! By the very ferocity of the Jews how great a good was bestowed upon believing Gentiles! Christ was slain in order that there might be on the Cross One for him to look to who had been stung by the serpent.. ..

7. Now let us hasten over the verses following after the destruction of Jerusalem, for the reason that they are both evident, and it does not please me to tarry over the punishment even of enemies. As if in a forest of trees with axes, they have cut down the doors thereof at once; with mattock and hammer they have thrown Her down [Psalm 73:6]. That is, conspiring together, with firm determination, with mattock and hammer they have thrown Her down. They have burned with fire Your Sanctuary, they have defiled on the ground the Tabernacle of Your name [Psalm 73:7].

8. They have said in their heart (the kindred of them is in one)— Have said what? Come ye, let us suppress the solemnities of the Lord from the land [Psalm 73:8]. Of the Lord, has been inserted in the person of this man, that is, in the person of Asaph. For they raging would not have called Him the Lord whose temple they were overthrowing. Come ye, let us suppress all the solemnities of the Lord from the land. What of Asaph? What understanding has Asaph in these words? What? Does he not profit even by the discipline accorded? Is not the mind's crookedness made straight? Overthrown were all things that were at first: nowhere is there priest, nowhere Altar of the Jews, nowhere victim, nowhere Temple. Is there then no other thing to be acknowledged which succeeded this departing? Or indeed would this promissory sign have been taken away, unless there had come that which was being promised? Let us see therefore in this place now the understanding of Asaph, let us see if he profits by tribulation. Observe what he says: Our signs we have not seen, no longer is there prophet, and us He will not know as yet [Psalm 73:9]. Behold those Jews who say that they are not known as yet, that is, that they are yet in captivity, that not yet they are delivered, do yet expect Christ. Christ will come, but He will come as Judge; the first time to call, afterwards to sever. He will come, because He has come, and that He will come is evident; but hereafter from above He will come. Before you He was, O Israel. You were bruised because you stumbled against Him lying down: that you may not be ground to powder, observe Him coming from above. For thus it was foretold by the prophet: Whoever shall stumble upon that stone shall be bruised, and upon whomsoever it shall have come, it shall grind him to powder. He does bruise when little, He shall grind to powder when great. Now your signs you see not, now there is no prophet: and you say, and us He will not know as yet: because yourselves know not Him as yet. No longer is there a prophet; and us He will not know as yet.

9. How long, O God, shall the enemy revile? [Psalm 73:10]. Cry out as if forsaken, as if deserted: cry out like a sick man, who hast chosen rather to smite the physician than to be made whole: not as yet does He know you. See what He has done, who does not know you as yet. For they to whom there has been no preaching of Him, shall see; and they that have not heard shall understand: and thou yet criest out, No longer is there a prophet, and us He will not know as yet. Where is your understanding? The adversary does provoke Your name at the end. For this purpose the adversary does provoke Your name at the end, that being provoked You may reprove, reproving You may know them at the end: or certainly, at the end, in the sense of even unto the end.

10. Why do You turn away Your hand, and Your right hand from the midst of Your bosom unto the end? [Psalm 73:11]. Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: thrust, He says, your hand into your bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white, [Exodus 4:6] that is, unclean. For whiteness on the skin is leprosy, [Leviticus 13:25] not fairness of complexion. For the heritage of God itself, that is, His people, being cast out became unclean. But what does He say to him? Draw it back into your bosom. He drew it back, and it was restored to its own color. When doest Thou this, says this Asaph? How long dost Thou alienate Your right hand from Your bosom, so that being without unclean it remains? Draw it back, let it return to its color, let it acknowledge the Saviour. Wherefore do you turn away Your hand, and Your right hand from the midst of Your bosom unto the end? These words he cries, being blind, not understanding, and God does what He does. For wherefore came Christ? Blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in, and so all Israel might be saved. [Romans 11:25] Therefore now, O Asaph, acknowledge that which has gone before, in order that you may at least follow, if you were not able to go before. For not in vain came Christ, or in vain was Christ slain, or in vain did the grain fall into the ground; but it fell that it might rise manifold. [John 12:24] A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten. [Numbers 21:9] Observe what was done. Do not think it to be a vain thing that He came: lest He find you evil, when He shall have come a second time.

11. Asaph has understood, because on the Title of the Psalm there is, understanding of Asaph. And what says he? But God, our King before the worlds, has wrought Salvation in the midst of the earth [Psalm 73:12]. On the one hand we cry, No longer is there prophet, and us He will not know as yet: but on the other hand, our God, our King, who is before the worlds (for He is Himself in the beginning of the Word [John 1:1] by whom were made the worlds), has wrought Salvation in the midst of the earth. God therefore, our King before the worlds, has done what? has wrought Salvation in the midst of the earth: and I am yet crying as if forsaken!...Now the Gentiles are awake, and we are snoring, and as though God has forsaken us, in dreams we are delirious. He has wrought Salvation in the midst of the earth.

12. Now therefore, O Asaph, amend yourself according to your understanding, tell us what sort of Salvation God has wrought in the midst of the earth. When that earthly Salvation of yours was overthrown, what did He do, what did He promise? You confirmed in Your virtue the sea [Psalm 73:13]. As though the nation of the Jews were as it were dry land severed from the waves, the Gentiles in their bitterness were the sea, and on all sides they washed about that land: behold, You have confirmed in Your virtue the sea, and the land remained thirsting for Your rain. You have confirmed in Your virtue the sea, You have broken in pieces the heads of dragons in the water. Dragons' heads, that is, demons' pride, wherewith the Gentiles were possessed, You have broken in pieces upon the water: for those persons whom they were possessing, You by Baptism have delivered.

13. What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what has He done that has wrought Salvation in the midst of the earth? Hear: You have broken the head of the dragon [Psalm 73:14]. Of what dragon? We understand by dragons all the demons that war under the devil: what single dragon then, whose head was broken, but the devil himself ought we to understand? What with him has He done? You have broken the head of the dragon. That is, the beginning of sin. That head is the part which received the curse, to wit that the seed of Eve should mark the head of the serpent. [Genesis 3:15] For the Church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride. [Ecclesiastes 10:13] There has been broken therefore the head of the dragon, has been broken pride diabolical. And what with him has He done, that has wrought Salvation in the midst of the earth? You have given him for a morsel to the Ethiopian peoples. What is this? How do I understand the Ethiopian peoples? How but by these all nations? And properly by black men: for Ethiopians are black. They are themselves called to the faith who were black; the very same indeed, so that there is said to them, for you were sometime darkness, but now light in the Lord.. ..Thence was also that calf which the people worshipped, unbelieving, apostate, seeking the gods of the Egyptians, forsaking Him who had delivered them from the slavery of the Egyptians: whence there was enacted that great Sacrament. For when Moses was thus angry with them worshipping and adoring the idol, [Exodus 32:19] and, inflamed with zeal for God, was punishing temporally, in order that he might terrify them to shun death everlasting; yet the head itself of the calf he cast into the fire, and ground to powder, destroyed, scattered on the water, and gave to the people to drink: so there was enacted a great Sacrament. O anger prophetic, and mind not perturbed but enlightened! He did what? Cast it into the fire, in order that first the form itself may be obliterated; piece by piece grind it down, in order that little by little it may be consumed: cast it into the water, give to the people to drink! What is this but that the worshippers of the devil had become the body of the same? In the same manner as men confessing Christ become the Body of Christ; so that to them is said, but you are the Body of Christ and the members. [1 Corinthians 12:27] The body of the devil was to be consumed, and that too by Israelites was to be consumed. For out of that people were the Apostles, out of that people the first Church....Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians. [Exodus 7:12] Let there be perceived therefore even now the body of the devil: this is what is coming to pass, he is being devoured by the Gentiles who have believed, he has become meat for the Ethiopian peoples. This again, may be perceived in, You have given him for meat to the Ethiopian peoples, how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as has been said, by way of prohibition indeed, but yet the idea expressed: but if you bite and eat up one another, take heed that you be not consumed of one another. [Galatians 5:15] What is, bite and eat up one another? You go to law with one another, you detract from one another, you heap revilings upon one another. Observe therefore now how that with these bitings the devil is being consumed. What man, when angry with his servant, even a heathen, would not say to him, Satan? Behold the devil given for meat. This says Christian, this says Jew, this says heathen: him he worships, and with him he curses!...

14. You have cleft the fountains and torrents [Psalm 73:15]: in order that they might flow with the stream of wisdom, might flow with the riches of the faith, might water the saltness of the Gentiles, in order that they might convert all unbelievers into the sweetness of the faith by their watering....In some men the Word of God becomes a well of water springing up unto life eternal; [John 4:14] but others hearing the Word, and not so keeping it as that they live well, yet not keeping silence with tongue, they become torrents. For they are properly called torrents which are not perennial: for sometimes also in a secondary sense torrent is used for river: as has been said, with the torrent of Your pleasures You shall give them to drink. For that torrent shall not ever be dried up. But torrents properly are those rivers named, which in summer fail, but with winter rains are flooded and run. You see therefore a man sound in faith, that will persevere even unto the end, that will not forsake God in any trial; for the sake of the truth, not for the sake of falsehood and error, enduring all difficulties. Whence is this man so vigorous, but because the Word has become in him a well of water springing up unto life eternal? [John 4:14] But the other receives the Word, he preaches, he is not silent, he runs: but summer proves whether he be fountain or torrent. Nevertheless through both be the earth watered, by Him who has wrought Salvation in the midst of the earth: let the fountains overflow, let the torrents run.

15. You have dried up the rivers of Etham [Psalm 73:15]....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout. Who is this strong and stout one, whose rivers God dries up? Who but that very dragon? For no one enters into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man. [Mark 12:29] This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who says, I will set my seat by the north, and I will be like the Most High. [Isaiah 14:13] Out of that very cup of perverse strength he has given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, Behold, Adam has become like one of us. [Genesis 3:22]...As though they were strong, to the righteousness of God they have not been made subject. [Romans 10:3] Observe ye that a man has put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but smiting his breast, and saying, O Lord, be merciful to me a sinner. [Luke 18:13] Now he is weak, now he confesses his weakness, he is not strong: dry land he is, be he watered with fountains and torrents. They are as yet strong who rely on their own virtue. Be their rivers dried up, let there be no advancement in the doctrines of the Gentiles, of wizards, of astrologers, of magic arts: for dried up are the rivers of the strong man: You have dried up the rivers of Etham. Let there dry up that doctrine; let minds be flooded with the Gospel of truth.

16. Your own is the day and Your own is the night [Psalm 73:16]. Who is ignorant of this, seeing that He has Himself made all these things; for by the Word were made all things? [John 1:3] To that very One Himself who has wrought Salvation in the midst of the earth, to Him is said, Your own is the night. Something here we ought to perceive which belongs to that very Salvation which He has wrought in the midst of the earth. Your own is the day. Who are these? The spiritual. And Your own is the night. Who are these? The carnal....You have made perfect sun and moon: the sun, spiritual men, the moon, carnal men. As yet carnal he is, may he not be forsaken, and may he too be made perfect. The sun, as it were a wise man: the moon, as it were an unwise man: You have not however forsaken. For thus it is written, A wise man endures as the sun, but a foolish man as the moon is changed. [Sirach 27:11] What then? Because the sun endures, that is, because the wise man endures as the sun, a foolish man is changed like the moon, is one as yet carnal, as yet unwise, to be forsaken? And where is that which has been said by the Apostle, To the wise and unwise a debtor I am? [Romans 1:14]

17. You have made all the ends of the earth [Psalm 73:17]....Behold in what manner He has made the ends of the earth, that has wrought Salvation in the midst of the earth. You have made all the ends of the earth. Summer and spring You have made them. Men fervent in the Spirit are the summer. You, I say, hast made men fervent in the Spirit: You have made also the novices in the Faith, they are the spring. Summer and Spring You have made them. They shall not glory as if they have not received: You have made them.

18. Be mindful of this Your creature [Psalm 73:18]. Of what creature of Yours? The enemy has reviled the Lord. O Asaph, grieve over your old blindness in understanding: the enemy has reviled the Lord. It was said to Christ in His own nation, a sinner is this Man: we know not whence He is: we know Moses, to him spoke God; this Man is a Samaritan. And the unwise people has provoked Your name. The unwise people Asaph was at that time, but not the understanding of Asaph at that time. What is said in the former Psalm? As it were a beast I have become unto You, and I am always with You: because He went not to the gods and idols of the Gentiles. Although he knew not, being like a beast, yet he knew again as a man. For he said, alway I am with You, like a beast: and what afterwards in that place in the same Psalm, where Asaph is? You have held the hand of my right hand, in Your will You have conducted me, and with glory You have taken me up. In Your will, not in my righteousness: by Your gift, not by my work. Therefore here also, the enemy has reviled the Lord: and the unwise people has provoked Your name. Have they all then perished? Far be it....For even the Apostle Paul through unbelief had been broken, and through faith unto the root he was restored. So evidently the unwise people provoked Your name, when it was said, If Son of God He is let Him come down from the Cross. [Matthew 27:40]

19. But what do you say, O Asaph, now in understanding? Deliver not to the beasts a soul confessing to You [Psalm 73:19]....To what beasts, save to those the heads whereof were broken in pieces upon the water? For the same devil is called, beast, lion, and dragon. Do not, he says, give to the Devil and his Angels a soul confessing to You. Let the serpent devour, if still I mind things earthly, if for things earthly I long, if still in the promises of the Old Testament, after the revealing of the New, I remain. But forasmuch as now I have laid down pride, and my own righteousness I will not acknowledge, but Your Grace; against me let proud beasts have no power. The souls of Your poor forget Thou not unto the end. Rich we were, strong we were: but You have dried up the rivers of Etham: no longer we establish our own righteousness, but we acknowledge Your Grace; poor we are, hearken to Your beggars. Now we do not dare to lift our eyes to Heaven, but smiting our breasts we say, O Lord, be merciful to me a sinner. [Luke 18:13]

20. Have regard unto Your Testament [Psalm 73:20]. Fulfil that which You have promised: the tables we have, for the inheritance we are looking. Have regard unto Your Testament, not that old one: not for the sake of the land of Canaan I ask, not for the sake of the temporal subduing of enemies, not for the sake of carnal fruitfulness of sons, not for the sake of earthly riches, not for the sake of temporal welfare: Have regard unto Your Testament, wherein You have promised the kingdom of Heaven. Now I acknowledge Your Testament: now understanding is Asaph, no beast is Asaph, now he sees that which was spoken of, Behold, the days come, says the Lord, and I will accomplish with the House of Israel and of Juda a new Testament, not after the Testament which I ordered with their Fathers. [Jeremiah 31:31] Have regard unto Your Testament: for they that have been darkened have been filled of the earth of unrighteous houses: because they had unrighteous hearts. Our houses are our hearts: therein gladly dwell they that are blessed with pure heart. [Matthew 5:8] Have regard, therefore, unto Your Testament: and let the remnant be saved: [Romans 9:27] for many men that give heed to earth are darkened, and filled with earth. For there has entered into their eyes dust, and it has blinded them, and they have become dust which the wind sweeps from the face of the earth. They that have been darkened have been filled of the earth of unrighteous houses. For by giving heed to earth they have been darkened, concerning whom there is said in another Psalm, Let their eyes be blinded, that they see not, and their back ever bow Thou down. With earth, then, they that have been darkened have been filled, with the earth of unrighteous houses: because they have unrighteous hearts....

21. Let not the humble man be turned away confounded [Psalm 73:21]. For them pride has confounded. The needy and helpless man shall praise Your name. You see, brethren, how sweet ought to be poverty: ye see that poor and helpless men belong to God, but poor in spirit, for of them is the Kingdom of Heaven. [Matthew 5:3] Who are the poor in spirit? The humble, men trembling at the words of God, confessing their sins, neither on their own merits, nor on their own righteousness relying. Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves. Upon whom shall rest My Spirit, says the Prophet, but upon the humble man, and peaceful, and trembling at My words? [Isaiah 66:2] Now therefore Asaph has understood, now to the earth he adheres not, now the earthly promises out of the Old Testament he requires not....

22. Arise, O Lord, judge my cause [Psalm 73:22]....Because I am not able to show my God, as if I were following an empty thing, they revile me. And not only Heathen, or Jew, or heretic; but sometimes even a Catholic brother does make a grimace when the promises of God are being preached, when a future resurrection is being foretold. And still even he, though already washed with the water of eternal Salvation, bearing the Sacrament of Christ, perchance says, and what man has yet risen again? And, I have not heard my father speaking out of the grave, since I buried him! God has given to His servants a law for time, to which let them betake themselves: for what man comes back from beneath? And what shall I do with such men? Shall I show them what they see not? I am not able: for not for the sake of them ought God to become visible....I see not, he says: what am I to believe? Your soul is seen then, I suppose? Fool, your body is seen: your soul who does see? Since therefore your body alone is seen, why are you not buried? He marvels that I have said, If body alone is seen, why are you not buried? And he answers (for he knows as much as this), Because I am alive. How know I that you are alive, of whom I see not the soul? How know I? You will answer, Because I speak, because I walk, because I work. Fool, by the operations of the body I know you to be living, by the works of creation can you not know the Creator? And perchance he that says, when I shall be dead, afterwards I shall be nothing; has both learned letters, and has learned this doctrine from Epicurus, who was a sort of doting philosopher, or rather lover of folly not of wisdom, whom even the philosophers themselves have named the hog: who said that the chief good was pleasure of body; this philosopher they have named the hog, wallowing in carnal mire. From him perchance this lettered man has learned to say, I shall not be, after I have died. Dried be the rivers of Etham! Perish those doctrines of the Gentiles, flourish the plantations of Jerusalem! Let them see what they can, in heart believe what they cannot see! Certainly all those things which throughout the world now are seen, when God was working Salvation in the midst of the earth, when those things were being spoken of, they were not then as yet: and behold at that time they were foretold, now they are shown as fulfilled, and still the fool says in his heart, there is no God. Woe to the perverse hearts: for so will there come to pass the things which remain, as there have come to pass the things which at that time were not, and were being foretold as to come to pass. Hath God indeed performed to us all the things which He promised, and concerning the Day of Judgment alone has He deceived us? Christ was not on the earth; He promised, He has performed: no virgin had conceived; He promised, He has performed: the precious Blood had not been shed whereby there should be effaced the handwriting of our death; He promised, He has performed: not yet had flesh risen again unto life eternal; He promised, He has performed: not yet had the Gentiles believed; He promised, He has performed: not yet heretics armed with the name of Christ, against Christ were warring; He foretold, He has performed: not yet the idols of the Gentiles from the earth had been effaced; He foretold, He has performed: when all these things He has foretold and performed, concerning the Day of Judgment alone has He lied? It will come by all means as these things came; for even these things before they came to pass were future, and as future were first foretold, and afterwards they came to pass. It will come, my brethren. Let no one say, it will not come: or, it will come, but far off is that which will come. But to yourself it is near at hand to go hence....If you shall have done that which the devil does suggest, and shall have despised that which God has commanded; there will come the Judgment Day, and you will find that true which God has threatened, and that false which the devil has promised....Remember Your reproaches, those which are from the imprudent man all the day long. For still Christ is reviled: nor will there be wanting all the day long, that is, even unto the end of time, the vessels of wrath. Still is it being said, Vain things the Christians do preach: still is it being said, A fond thing is the resurrection of the dead. Remember Your reproaches. But what reproaches, save those which are from the imprudent man all the day long? Does a prudent man say this? Nay, for a prudent man is said to be one far-seeing. If a prudent man is one far-seeing, by faith he sees afar: for with eyes scarce that before the feet is seen.

23. Forget not the voice of them that implore You [Psalm 73:23]. While they groan for and expect now that which You have promised from the New Testament, and walk by that same Faith, do Thou not forget the voice of them imploring You. But those still say, Where is Your God? Let the pride of them that hate You come up always to You. Do not forget even their pride. Nor does He forget: no doubt He does either punish or amend.

1. ...The Title of this Psalm thus speaks: At the end, corrupt not. What is, corrupt not? That which You have promised, perform. But when? At the end. To this then let the mind's eye be directed, unto the end. Let all the things which have occurred in the way be passed over, in order that we may attain to the end. Let proud men exult because of present felicity, let them swell with honours, glitter in gold, overflow with domestics, be encircled with the services of clients: these things pass away, they pass away like a shadow. When that end shall have come, when all who now hope in the Lord are to rejoice, then to them shall come sorrow without end. When the meek shall have received that which the proud deride, then the vapouring of the proud shall be turned into mourning. Then shall there be that voice which we know in the Book of Wisdom: for they shall say at that time when they see the glory of the Saints, who, when they were in humiliation, endured them; who, when they were exalted, consented not — at that time then they shall say, These are they whom sometime we have had in derision. [Wisdom 5:3] Where they also say, What has pride profited us, and the boasting of riches has bestowed upon us what? All things have passed away like a shadow. Because on things corruptible they relied, their hope shall be corrupted: but our own hope at that time shall be substance. For in order that the promise of God may remain whole and sure and certain towards us, we have said out of a heart of faith, at the end corrupt not. Fear not, therefore, lest any mighty man should corrupt the promises of God. He does not corrupt, because He is truthful; He has no one more mighty by whom His promise may be corrupted: let us be then sure concerning the promises of God; and let us sing now from the place where the Psalm begins.

2. We will confess to You, O Lord, we will confess to You, and will invoke Your name [Psalm 74:1]. Do not invoke, before thou confess: confess, and invoke. For Him whom you are invoking, unto yourself you call. For what is it to invoke, but unto yourself to call? If He is invoked by you, that is, if He is called to you, unto whom does He draw near? To a proud man He draws not near. High indeed He is, one lifted up attains not unto Him. In order that we may reach all exalted objects, we raise ourselves, and if we are not able to reach them, we look for some appliances or ladders, in order that being exalted we may reach exalted objects: contrariwise God is both high, and by the lowly He is reached. It is written, Nigh is the Lord to them that have bruised the heart. The bruising of the heart is Godliness, humility. He that bruises himself is angry with himself. Let him make himself angry in order that he may make Him merciful; let him make himself judge, in order that he may make Him Advocate. Therefore God does come when invoked. Unto whom does He come? To the proud man He comes not....Take heed therefore what ye do: for if He knows, He is not unobservant. It is better therefore that He be unobservant than known. For what is that same being unobservant, but not knowing? What is, not to know? Not to animadvert. For even as the act of one avenging animadversion is wont to be spoken of. Here one praying that He be unobservant: Turn away Your face from my sins. What then will you do if He shall have turned away His face from you? A grievous thing it is, and to be feared, lest He forsake you. Again, if He turn not away His face, He animadverts. God knows this thing, God can do this thing, namely, both turn away face from one sinning, and not turn away from one confessing....Confess therefore and invoke. For by confessing you purge the Temple, into which He may come, when invoked. Confess and invoke. May He turn away face from your sins, not turn away from you: turn away face from that which you have wrought, not turn away from that which He has Himself wrought. For you, as man, He has Himself wrought, your sins you have yourself wrought....

3. But that there is a strengthening of the sense in repetition, by many passages of the Scriptures we are taught. Thence is that which the Lord says, Verily, Verily. [John 1:51] Thence in certain Psalms is, So be it, So be it. To signify the thing, one So be it would have been sufficient: to signify confirmation, there has been added another So be it....Countless passages of such sort there are throughout all the Scriptures. With these it is sufficient that we have commended to your notice a way of speaking which you may observe in all like cases: now to the substance attend: We will confess to You, he says, and we will invoke. I have said why before invocation confession does precede: because he whom you invoke, you invite. But he wills not to come when invoked, if you shall have been lifted up: lifted up if you shall have been, you will not be able to confess. And you deny not any things to God that He knows not. Therefore your confession does not teach Him, but it purges you.

4. ...Hear ye now the words of Christ. For these seemed not as it were to be His words, We will confess to You, O God, we will confess to You, and will invoke Your name. Now begins the discourse in the person of the Head. But whether Head speaks or whether members speak, Christ speaks: He speaks in the person of the Head, He speaks in the person of the Body. But what has been said? There shall be two in one flesh. [Genesis 2:24] This is a great Sacrament: I, he says, speak in Christ and in the Church. [Ephesians 5:32] And He Himself in the Gospel, Therefore no longer two, but one flesh. [Matthew 19:6] For in order that you may know these in a manner to be two persons, and again one by the bond of marriage, as one He speaks in Isaiah, and says, As upon a Bridegroom he has bound upon me a mitre, and as a Bride he has clothed me with an ornament. [Isaiah 61:10] A Bridegroom He has called Himself in the Head, a Bride in the Body. He is speaking therefore as One, let us hear Him, and in Him let us also speak. Let us be the members of Him, in order that this voice may possibly be ours also. I will tell forth, he says, all Your marvellous things. Christ is preaching Himself, He is preaching Himself even in His members now existing, in order that He may guide unto Him others, and they may draw near that were not, and may be united with those members of Him, through which members of Him the Gospel has been preached; and there may be made one Body under one Head, in one Spirit, in one Life.

5. And he says what? When I shall have received, he says, the time, I will judge justices [Psalm 74:2]. When shall He judge justices? When He shall have received the time. Not yet is the precise time. Thanks to His mercy: He first preaches justices, and then He judges justices. For if He willed to judge before He willed to preach, who would be found that should be delivered: who would meet Him that should be absolved? Now therefore is the time of preaching: I will tell, he says, all Your marvellous works. Hear Him telling, hear Him preaching: for if you shall have despised Him, when I shall have received the time, He says, I will judge justices. I forgive, He says, now sins to one confessing, I will not spare hereafter one despising....He has received a time as Son of Man; He does govern times as Son of God. Hear how as Son of Man He has received the time of judging. He says in the Gospel, He has given to Him power to execute judgment, because Son of Man He is. [John 5:27] According to His nature as Son of God, He has never received power of judging, because He never lacked the power of judging: according to His nature as Son of Man He has received a time, as of being born, and of suffering, as of dying, and of rising again, and of ascending, so of coming and of judging. In Him His Body also says these words, for not without them He will judge. For He says in the Gospel, You shall sit upon twelve thrones judging the twelve tribes of Israel. [Matthew 19:28] Therefore whole Christ says, that is, Head and Body in the Saints, when I shall have received the time, I will judge justices.

6. But now what? The earth has flowed down [Psalm 74:3]. If the earth has flowed down, whence has it flowed down except by sins? Therefore also they are called delinquencies. To delinquish is as it were by a kind of liquidity to slip down from the stability of firmness in virtue and righteousness. For it is through desire of lower things that every man sins: as he is strengthened by the love of higher things, so he falls down and as it were melts away by desire of lower things. This flux of things by the sins of man the merciful forgiver observing, being a merciful forgiver of sins, not yet an exactor of punishments, He observes and says: The earth herself indeed has flowed down by them that dwell in her. That which follows is an exposition, not an addition. As though thou were saying, in what manner has the earth flowed down? Have the foundations been withdrawn, and has anything therein been swallowed up in a sort of gulf? What I mean by earth is all they that dwell therein. I have found, he says, the earth sinful. And I have done what? I have strengthened the pillars thereof. What are the pillars which He has strengthened? Pillars He has called the Apostles. So the Apostle Paul concerning his fellow-Apostles says, who seemed to be pillars. [Galatians 2:9] And what would those pillars have been, except by Him they had been strengthened? For on occasion of a sort of earthquake even these very pillars rocked: at the Passion of the Lord all the Apostles despaired. Therefore those pillars which rocked at the Passion of the Lord, by the Resurrection were strengthened. The Beginning of the building has cried out through the pillars thereof, and in all those pillars the Architect Himself has cried out. For the Apostle Paul was one pillar of them when he said, Would ye receive a proof of Him that speaks in me — Christ? [2 Corinthians 13:3] Therefore, I, he says, have strengthened the pillars thereof: I have risen again, I have shown that death is not to be feared, I have shown to them that fear, that not even the body itself does perish in the dying. There terrified them wounds, there strengthened them scars. The Lord Jesus could have risen again without any scar: for what great matter were it for that power, to restore the frame of the body to such perfect soundness, as that no trace at all of past wound should appear? He had power whence He might make it whole even without scar: but He willed to have that whereby He might strengthen the rocking pillars.

7. We have heard now, brethren, that which day by day is not kept secret: let us hear now what He has cried through these pillars....He cries what? I have said to unjust men, Do not unjustly [Psalm 74:4]....But already they have done, and they are guilty: already there has flowed down the earth, and all they that dwell therein. Pricked to the heart were they that crucified Christ, [Acts 2:37] they acknowledged their sin, they learned something of the Apostle, that they might not despair of the pardon of the Preacher. For as Physician He had come, and therefore had not come to the whole. For there is no need, He says, to the whole of a physician, but to them that are sick. I have not come to call righteous men, but sinners to repentance. [Matthew 9:12-13] Therefore, I have said to unjust men, Do not unjustly. They heard not. For of old to us it was spoken: we heard not, we fell, were made mortal, were begotten mortal: the earth flowed down. Let them hear the Physician even now in order that they may rise, Him that came to the sick man, Him whom they would not hear when whole in order that they might not fall, let them hear when lying down in order that they may rise....I have said to unjust men, Do not unjustly; and to the delinquent, Do not exalt your horn. There shall be exalted in you the horn of Christ, if your horn be not exalted. Your horn is of iniquity, the horn of Christ is of majesty.

8. Be not therefore lifted up: speak not iniquity against God [Psalm 74:5]....What says He in another Psalm? These things you have done, having enumerated certain sins. These things you have done, He says, and was silent. What is, I was silent? He is never silent with commandment, but meanwhile He is silent with punishment: He is keeping still from vengeance, He does not pronounce sentence against the condemned. But this man says thus, I have done such and such things, and God has not taken vengeance; behold I am whole, nought of ill has befallen me. These things you have done, and I was silent: you have suspected iniquity, that I shall be like you. What is, that I shall be like you? Because you are unjust, even Me you have deemed unjust; as though an approver of your misdeeds, and no adversary, no avenger thereof. And what afterwards says He to you? I will convict you, and will set you before your own face? What is this? Because now by sinning behind your back you set yourself, see not yourself, examinest not yourself; I will set you before yourself, and will bring upon you punishment from yourself. So also here, Speak not iniquity against God. Attend. Many men speak this iniquity; but dare not openly, lest as blasphemers they be abhorred by godly men: in their heart they gnaw upon these things, within they feed upon such impious food; it delights them to speak against God, and if they break not out with tongue, in heart they are not silent. Whence in another Psalm is said, The fool has said in his heart, There is no God. The fool has said, but he has feared men: he would not say it where men might hear; and he said it in that place where He might Himself hear concerning whom he said it. Therefore here also in this Psalm (dearly beloved attend), whereas that which He said, Do not speak iniquity against God, this He saw many men do in heart, He has also added, for neither from East, nor from West, nor from the deserts of the mountains [Psalm 74:6], for God is Judge [Psalm 74:7]. Of your iniquities God is Judge. If God He is, everywhere He is present. Whither will you take yourself away from the eyes of God, so that in some quarter you may speak that which He may not hear? If from the East God judges, withdraw into the West, and say what you will against God: if from the West, go into the East, and there speak: if from the deserts of the mountains He judges, go into the midst of the peoples, where you may murmur to yourself. From no place judges He that everywhere is secret, everywhere open; whom it is allowed no one to know as He is, and whom no one is permitted not to know. Take heed what you doest. You are speaking iniquity against God. The Spirit of the Lord has filled the round world (another Scripture says this), and that which contains all things has knowledge of the voice: wherefore he that speaks unjust things cannot be hid. [Wisdom 1:7-8] Do not therefore think God to be in places: He is with you such an one as you shall have been. What is such an one as you shall have been? Good, if you shall have been good; and evil to you He will seem, if evil you shall have been; but a Helper, if good you shall have been; an Avenger, if evil you shall have been. There you have a Judge in your secret place. Willing to do something of evil, from the public you retire into your house, where no enemy may see; from those places of your house which are open and before the eyes of men, you remove yourself into a chamber; you fear even in your chamber some witness from some other quarter, you retire into your heart, there you meditate. He is more inward than your heart. Whithersoever therefore you shall have fled, there He is. From yourself whither will you flee? Will you not follow yourself wherever you shall flee? But since there is One more inward even than yourself, there is no place whither you may flee from God angry, but to God reconciled. There is no place at all whither you may flee. Will you flee from Him? Flee to Him....What then shall we do now? Let us come before His face, ἐ ν ἐξομολογήσει, come before in confession: He shall come gentle whom you had made angry. Neither from the deserts of the mountains, for God is Judge: not from the East, not from the West, not from the deserts of the mountains. Wherefore? For God is Judge. If in any place He were, He would not be God: but because God is Judge, not man, do not expect Him out of places. His place you will be, if you are good, if after having confessed you shall have invoked Him.

9. One He humbles, and another He exalts [Psalm 74:7]. Whom humbles, whom exalts this Judge? Observe these two men in the temple, and you see whom He humbles and whom He exalts. They went up into the Temple to pray, He says, the one a Pharisee, and the other a Publican....Verily I say unto you, that Publican went down justified more than that Pharisee: for every one that exalts himself shall be humbled; and he that humbles himself shall be exalted. Thus has been explained a verse of this Psalm. God the Judge does what? One He humbles, and another He exalts: He humbles the proud, He exalts the humble.

10. For the cup in the hand of the Lord of pure wine is full of mixed [Psalm 74:8]. Justly so. And He has poured out of this upon this man; nevertheless, the dreg thereof has not been emptied; there shall drink all the sinners of earth. Let us be somewhat recruited; there is here some obscurity....The first question that meets us is this, of pure wine it is full of mixed. How of pure, if of mixed? But when he says, the cup in the hand of the Lord (to men instructed in the Church of Christ I am speaking), you ought not indeed to paint in your heart God as it were circumscribed with a human form, lest, though the temples are shut up, you forge images in your hearts. This cup therefore does signify something. We will find out this. But in the hand of the Lord, is, in the power of the Lord. For the hand of God is spoken of for the power of God. For even in reference to men ofttimes is said, in hand he has it: that is, in his power he has it, when he chooses he does it. Of pure wine it is full of mixed. In continuation he has himself explained: He has inclined, he says, from this unto this man; nevertheless the dreg thereof has not been emptied. Behold how it was full of mixed wine. Let it not therefore terrify you that it is both pure and mixed: pure because of the genuineness thereof, mixed because of the dreg. What then in that place is the wine, and what the dreg? And what is, He has inclined from this unto this man, in such sort that the dreg thereof was not emptied?

11. Call ye to mind from whence he came to this: one He humbles, and another He exalts. That which was figured to us in the Gospel through two men, a Pharisee and a Publican, [Luke 18:10] this let us, taking in a wider sense, understand of two peoples, of Jews and of Gentiles: the people of the Jews that Pharisee was, the people of the Gentiles that Publican....As those by being proud have withdrawn, so these by confessing have drawn near. The cup therefore full of pure wine in the hand of the Lord, as far as the Lord gives me to understand,. ..the cup of pure wine full of the mixed, seems to me to be the Law, which was given to the Jews, and all that Scripture of the Old Testament, as it is called; there are the weights of all manner of sentences. For therein the New Testament lies concealed, as though in the dreg of corporal Sacraments. The circumcision of the flesh is a thing of great mystery, and there is understood from thence the circumcision of the heart. The Temple of Jerusalem is a thing of great mystery, and there is understood from it the Body of the Lord. The land of promise is understood to be the Kingdom of Heaven. The sacrifice of victims and of beasts has a great mystery: but in all those kinds of sacrifices is understood that one Sacrifice and only victim of the Cross, the Lord, instead of all which sacrifices we have one; because even those figured these, that is, with those these were figured. That people received the Law, they received commandments just and good. [Exodus 20:1-17] What is so just as, you shall not kill, you shall not commit adultery, you shall not steal, you shall not speak false testimony, honour your father and mother, you shall not covet the property of your neighbour, one God you shall adore, and Him alone you shall serve, all these things belong to the wine. But those things carnal have as it were sunk down in order that they might remain with them, and there might be poured forth from thence all the spiritual understanding. But the cup in the hand of the Lord, that is, in the power of the Lord: of pure wine, that is, of the mere Law: is full of mixed, that is, is together with the dreg of corporal Sacraments. And because the one He humbles, the proud Jew, and the other He exalts, the confessing Gentile; He has inclined from this unto this, that is, from the Jewish people unto the Gentile people. Hath inclined what? The Law. There has distilled from thence a spiritual sense. Nevertheless, the dreg thereof has not been emptied, for all the carnal Sacraments have remained with the Jews. There shall drink all the sinners of the earth. Who shall drink? All the sinners of the earth. Who are the sinners of the earth? The Jews were indeed sinners, but proud: again, the Gentiles were sinners, but humble. All sinners shall drink, but see, who the dreg, who the wine. For those by drinking the dreg have come to nought: these by drinking the wine have been justified. I would dare to speak of them even as inebriated, and I shall not fear: and O that all you were thus inebriated. Call to mind, Your cup inebriating, how passing beautiful! But why? Do ye think, my brethren, that all those who by confessing Christ even willed to die, were sober? So drunk they were, that they knew not their friends. All their kindred, who strove to divert them from the hope of Heavenly rewards by earthly allurements, were not acknowledged, were not heard by them drunken. Were they not drunken, whose heart had been changed? Were they not drunken, whose mind had been alienated from this world? There shall drink, he says, all the sinners of the earth. But who shall drink the wine? Sinners shall drink, but in order that they may not remain sinners; in order that they may be justified, in order that they may not be punished.

12. But I, for all drink, but separately I, that is, Christ with His Body, for ever will rejoice, I will Psalm to the God of Jacob [Psalm 74:9]: in that promise to be at the end, whereof is said, corrupt not. And all the horns of sinners I will break, and there shall be exalted the horns of the Just [Psalm 74:10]. This is, the one He humbles, the other He exalts. Sinners would not have their horns to be broken, which without doubt will be broken at the end. You will not have Him then break them, do thou today break them. For you have heard above, do not despise it: I have said to unjust men, Do not unjustly, and to the delinquents, Do not exalt the horn. When you have heard, do not exalt the horn, you have despised and hast exalted the horn: you shall come to the end, where there shall come to pass, All the horns of sinners I will break, and there shall be exalted the horns of the Just. The horns of sinners are the dignities of proud men: the horns of the Just are the gifts of Christ. For by horns exultations are understood. You hate on earth earthly exultation, in order that you may have the heavenly. You love the earthly, He does not admit you to the Heavenly: and unto confusion will belong your horn which is broken, just as unto glory it will belong, if your horn is exalted. Now therefore there is time for making choice, then there will not be. You will not say, I will be let go and will make choice. For there have preceded the words, I have said to the unjust. If I have not said, make ready an excuse, make ready a defense: but if I have said, seize first upon confession, lest you come unto damnation; for then confession will be too late, and there will be no defense.

1. The Jews are wont to glory in this Psalm which we have sung, saying, Known in Judæa is God, in Israel great is the name of Him: and to revile the Gentiles to whom God is not known, and to say that to themselves alone God is known; seeing that the Prophet says, Known in Judæa is God. In other places therefore He is unknown. But God is known in very deed in Judæa, if they understand what is Judæa. For indeed God is not known except in Judæa. Behold even we say this, that except a person shall have been in Judæa, known to him God cannot be. But what says the Apostle? He that in secret is a Jew, he that is so in circumcision of the heart, not in letter but in spirit. [Romans 2:29] There are therefore Jews in circumcision of the flesh, and there are Jews in circumcision of the heart. Many of our holy fathers had both the circumcision of the flesh, for a seal of the faith, and circumcision of the heart, for the faith itself. From these fathers these men degenerating, who now in the name do glory, and have lost their deeds; from these fathers, I say, degenerating, they have remained Jews in flesh, in heart Heathens. For these are Jews, who are out of Abraham, from whom Isaac was born, and out of him Jacob, and out of Jacob the twelve Patriarchs, and out of the twelve Patriarchs the whole people of the Jews. But they were generally called Jews for this reason, that Judah was one of the twelve sons of Jacob, a Patriarch among the twelve, and from his stock the Royalty came among the Jews. For all this people after the number of the twelve sons of Jacob, had twelve tribes. What we call tribes are as it were distinct houses and congregations of people. That people, I say, had twelve tribes, out of which twelve tribes one tribe was Judah, out of which were the kings; and there was another tribe, Levi, out of which were the priests. But because to the priests serving the temple no land was allotted, [Numbers 18:20] but it was necessary that among twelve tribes all the Land of promise should be shared: there having been therefore taken out one tribe of higher dignity, the tribe of Levi, which was of the priests, there would have remained eleven, unless by the adoption of the two sons of Joseph the number twelve were completed.

What this is, observe. One of the twelve sons of Jacob was Joseph....This Joseph had two sons, Ephraim and Manasse. Jacob, dying, as though by will, received those his grandsons into the number of sons, and said to his son Joseph, The rest that are born shall be to you; but these to me, and they shall divide the land with their brethren. [Genesis 48:5] As yet there had not been given nor divided the land of promise, but he was speaking in the Spirit, prophesying. The two sons therefore of Joseph being added, there were made up nevertheless twelve tribes, since now there are thirteen. For instead of one tribe of Joseph, two were added, and there were made thirteen. There being taken out then the tribe of Levi, that tribe of priests which did serve the Temple, and lived by the tithes of all the rest unto whom the land was divided, there remain twelve. In these twelve was the tribe of Judah, whence the kings were. For at first from another tribe was given King Saul, [1 Samuel 9:1] and he was rejected as being an evil king; after there was given from the tribe of Judah King David, and out of him from the tribe of Judah were the Kings. [1 Samuel 16:12] But Jacob had spoken of this, when he blessed his sons, there shall not fail a prince out of Judah, nor a leader from his thighs, until there come He to whom the promise has been made. [Genesis 49:10] But from the tribe of Judah there came Our Lord Jesus Christ. For He is, as the Scripture says, and as you have but now heard, out of the seed of David born of Mary. [2 Timothy 2:8] But as regards the Divinity of our Lord Jesus Christ, wherein He is equal with the Father, He is not only before the Jews, but also before Abraham himself; [John 8:58] nor only before Abraham, but also before Adam; nor only before Adam, but also before Heaven and earth and before ages: for all things by Himself were made, and without Him there was made nothing. [John 1:3] Because therefore in prophecy has been said, there shall not fail a prince out of Judah, etc.: [Genesis 49:10] former times are examined, and we find that the Jews always had their kings of the tribe of Judah, and had no foreign king before that Herod who was king when the Lord was born. Thence began foreign kings, from Herod. [Luke 3:1] Before Herod all were of the tribe of Judah, but only until there should come He to whom the promise had been made. Therefore when the Lord Himself came, the kingdom of the Jews was overthrown, and removed from the Jews. Now they have no king; because they will not acknowledge the true King. See now whether they must be called Jews. Now ye do see that they must not be called Jews. They have themselves with their own voice resigned that name, so that they are not worthy to be called Jews, except only in the flesh. When did they sever themselves from the name? They said, We have no king but Cæsar. [John 19:15] O you who are called Jews and are not, if you have no king but Cæsar, there has failed a Prince of Judah: there has come then He to whom the promise has been made. They then are more truly Jews, who have been made Christians out of Jews: the rest of the Jews, who in Christ have not believed, have deserved to lose even the very name. The true Judæa, then, is the Church of Christ, believing in that King, who has come out of the tribe of Judah through the Virgin Mary; believing in Him of whom the Apostle was just now speaking, in writing to Timothy, Be thou mindful that Jesus Christ has risen from the dead, of the seed of David, after my Gospel. [2 Timothy 2:8] For of Judah is David, and out of David is the Lord Jesus Christ. We believing in Christ do belong to Judah: and we acknowledge Christ. We, that with eyes have not seen, in faith do keep Him. Let not therefore the Jews revile, who are no longer Jews. They said themselves, We have no king but Cæsar. [John 19:15] For better were it for them that their king should be Christ, of the seed of David, of the tribe of Judah. Nevertheless because Christ Himself is of the seed of David after the flesh, but God above all things blessed for ever, [Romans 9:5] He is Himself our King and our God; our King, inasmuch as born of the tribe of Judah, after the flesh, was Christ the Lord, the Saviour; but our God, who is before Judah, and before Heaven and earth, by whom were made all things, [John 1:3] both spiritual and corporal. For if all things by Himself were made; even Mary herself, out of whom He was born, by Himself was made....

2. Known in Judæa is God, in Israel great is the Name of Him [Psalm 75:1]. Concerning Israel also we ought so to take it as we have concerning Judæa: as they were not the true Jews, so neither was that the true Israel. For what is Israel said to be? One seeing God. And how have they seen God, among whom He walked in the flesh; and while they supposed Him to be man, they slew Him?...In Israel great is His Name. Will you be Israel? Observe that man concerning whom the Lord says, Behold an Israelite indeed, in whom guile is not. [John 1:47] If a true Israelite is he in whom guile is not, the guileful and lying are not true Israelites. Let them not say then, that with them is God, and great is His name in Israel. Let them prove themselves Israelites, and I grant that in Israel great is His Name.

3. And there has been made in peace a place for Him, and His habitation is in Sion [Psalm 75:2]. Again, Sion is as it were the country of the Jews; the true Sion is the Church of Christians. But the interpretation of the Hebrew names is thus handed down to us: Judæa is interpreted confession, Israel, one seeing God. After Judæa is Israel. Will you see God? First do thou confess, and then in yourself there is made a place for God; because there has been made in peace a place for Him. So long as then you confess not your sins, in a manner you are quarrelling with God. For how are you not disputing with Him, who art praising that which displeases Him? He punishes a thief, you praise theft: He punishes a drunken man, you praise drunkenness. You are disputing with God, you have not made for Him a place in your heart: because in peace is His place. And how do you begin to have peace with God? You begin with Him in confession. There is a voice of a Psalm, saying, Begin ye to the Lord in confession. What is, Begin ye to the Lord in confession? Begin ye to be joined to the Lord. In what manner? So that the same thing may displease you as displeases Him. There displeases Him your evil life; if it please yourself, you are disunited from Him; if it displease you, through confession to Him you are united....

4. There He has broken the strength of bows, and the shield, and the sword, and the battle [Psalm 75:3]. Where has He broken? In that eternal peace, in that perfect peace. And now, my brethren, they that have rightly believed see that they ought not to rely on themselves: and all the might of their own menaces, and whatsoever is in them whetted for mischief, this they break in pieces; and whatsoever they deem of great virtue wherewith to protect themselves temporally, and the war which they were waging against God by defending their sins, all these things He has broken there.

5. You enlightening marvellously from the eternal mountains [Psalm 75:4]. What are the eternal mountains? Those which He has Himself made eternal; which are the great mountains, the preachers of truth. You enlighten, but from the eternal mountains: the great mountains are first to receive Your light, and from Your light which the mountains receive, the earth also is clothed. But those great mountains the Apostles have received, the Apostles have received as it were the first streaks of the rising light....Wherefore also, in another place, a Psalm says what? I have lifted up my eyes unto the mountains, whence there shall come help to me. What then, in the mountains is your hope, and from thence to you shall there come help? Have you stayed at the mountains? Take heed what you do. There is something above the mountains: above the mountains is He at whom the mountains tremble. I have lifted up, he says, my eyes unto the mountains, whence there shall come help to me. But what follows? My help, he says, is from the Lord, who has made Heaven and earth. Unto the mountains indeed I have lifted up eyes, because through the mountains to me the Scriptures were displayed: but I have my heart in Him that does enlighten all mountains....

6. There have been troubled all the unwise in heart [Psalm 75:5]....How have they been troubled? When the Gospel is preached. And what is life eternal? And who is He that has risen from the dead? The Athenians wondered, when the Apostle Paul spoke of the resurrection of the dead, and thought that he spoke but fables. But because he said that there was another life which neither eye has seen, nor ear heard, nor has it gone up into the heart of man, [1 Corinthians 2:9] therefore the unwise in heart were troubled. But what has befallen them? They have slept their sleep, and all men of riches have found nothing in their hands. They have loved things present, and have gone to sleep in the midst of things present: and so these very present things have become to them delightful: just as he that sees in a dream himself to have found treasure, is so long rich as he wakes not. The dream has made him rich, waking has made him poor. Sleep perchance has held him slumbering on the earth, and lying on the hard ground, poor and perchance a beggar; in sleep he has seen himself to lie on an ivory or golden bed, and on feathers heaped up; so long as he is sleeping, he is sleeping well, waking he has found himself on the hard ground, whereon sleep had taken him. Such men also are these too: they have come into this life, and through temporal desires, they have as it were slumbered here; and them riches, and vain pomps that fly away, have taken, and they have passed away: they have not understood how much of good might be done therewith. For if they had known of another life, there they would have laid up unto themselves the treasure which here was doomed to perish: like as Zacchæus, the chief of the Publicans, saw that good when he received the Lord Jesus in his house, and he says, The half of my goods I give to the poor, and if to any man I have done any wrong, fourfold I restore. [Luke 19:8] This man was not in the emptiness of men dreaming, but in the faith of men awake....

7. By Your chiding, O God of Jacob, there have slept all men that have mounted horses [Psalm 75:6]. Who are they that have mounted horses? They that would not be humble. To sit on horseback is no sin; but it is a sin to lift up the neck of power against God, and to deem one's self to be in some distinction. Because you are rich, you have mounted; God does chide, and you sleep. Great is the anger of Him chiding, great the anger. Let your Love observe the terrible thing. Chiding has noise, the noise is wont to make men wake. So great is the force of God chiding, that he said, By Your chiding, O God of Jacob, there have slept all men that have mounted horses. Behold what a sleep that Pharaoh slept who mounted horses. For he was not awake in heart, because against chiding he had his heart hardened. [Exodus 14:8] For hardness of heart is slumber. I ask you, my brethren, how they sleep, who, while the Gospel is sounding, and the Amen, and the Hallelujah, throughout the whole world, yet will not condemn their old life, and wake up unto a new life. There was the Scripture of God in Judæa only, now throughout the whole world it is sung. In that one nation one God who made all things was spoken of, as to be adored and worshipped; now where is He unsaid? Christ has risen again, though derided on the Cross; that very Cross whereon He was derided, He has now imprinted on the brows of kings: and men yet sleep....

8. You are terrible, and who shall withstand You at that time by Your anger? [Psalm 75:7]. Now they sleep, and perceive not You angry; but for cause that they should sleep, He was angry. Now that which sleeping they perceived not, at the end they shall perceive. For there shall appear the Judge of quick and dead. And who shall withstand You at that time by Your anger? For now they speak that which they will, and they dispute against God and say, who are the Christians? Or who is Christ? Or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which are not displayed to their eyes! You sleep and snore, ye speak against God, as much as you are able. How long shall sinners, O Lord, how long shall sinners glory, they answer and will speak iniquity? But when does no one answer and no one speak, except when he turns himself against himself?...

9. From Heaven You have hurled judgment: the earth has trembled, and has rested [Psalm 75:8]. She which now does trouble herself, she which now speaks, has to fear at the end and to rest. Better had she now rested, that at the end she might have rejoiced. Rested? When? When God arose unto judgment, that He might save all the meek in heart [Psalm 75:9]. Who are the meek in heart? They that on snorting horses have not mounted, but in their humility have confessed their own sins. For the thought of a man shall confess to You, and the remnants of the thought shall celebrate solemnities to You [Psalm 75:10]. The first is the thought, the latter are the remnants of the thought. What is the first thought? That from whence we begin, that good thought whence you will begin to confess. Confession unites us to Christ. But now the confession itself, that is, the first thought, does produce in us the remnants of the thought: and those very remnants of thought shall celebrate solemnities to You. What is the thought which shall confess? That which condemns the former life, that whereunto that which it was is displeasing, in order that it may be that which it was not, is itself the first thought. But because thus you ought to withdraw from sins, with the first thought after having confessed to God, that it may not escape your memory that you have been a sinner; in that you have been a sinner, you celebrate solemnities to God. Furthermore it is to be understood as follows. The first thought has confession, and departure from the old life. But if you shall have forgotten from what sins you have been delivered, you do not render thanks to the Deliverer, and do not celebrate solemnities to your God. Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven!...He put forth the first thought of obedience: when he heard, I am Jesus of Nazareth, whom you persecute. O Lord, he says, what do You bid me to do? [Acts 9:5-6] This is a thought confessing: now he is calling upon the Lord, whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul you have heard, when the Apostle himself was being read: Be thou mindful that Christ Jesus has risen from the dead, of the seed of David, after my Gospel. [2 Timothy 2:8] What is, be thou mindful? Though effaced from your memory be the thought, whereby at first you have confessed: be the remnant of the thought in the memory....

10. Even once was Christ sacrificed for us, when we believed; then was thought; but now there are the remnants of thought, when we remember Who has come to us, and what He has forgiven us; by means of those very remnants of thought, that is, by means of the memory herself, He is daily so sacrificed for us, as if He were daily renewing us, that has renewed us by His first grace. For now the Lord has renewed us in Baptism, and we have become new men, in hope indeed rejoicing, in order that in tribulation we may be patient: [Romans 12:12] nevertheless, there ought not to escape from our memory that which has been bestowed upon us. And if now your thought is not what it was — for the first thought was to depart from sin: but now you do not depart, but at that time departed — be there remnants of thought, lest He who has made whole escape from memory....

11. Vow ye, and pay to the Lord our God [Psalm 75:11]. Let each man vow what he is able, and pay it. Do not vow and not pay: but let every man vow, and pay what he can. Be not slow to vow: for you will accomplish the vows by powers not your own. You will fail, if on yourselves ye rely: but if on Him to whom you vow ye rely, you will be safe to pay. Vow ye, and pay to the Lord our God. What ought we all in common to vow? To believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all. For there is a certain measure common to all men. To commit no theft is not a thing enjoined merely upon one devoted to continence, and not enjoined upon the married woman: to commit no adultery is enjoined upon all men: not to love wine-bibbing, whereby the soul is swallowed up, and does corrupt in herself the Temple of God, is enjoined to all alike: not to be proud, is enjoined to all men alike: not to slay man, not to hate a brother, not to lay a plot to destroy any one, is enjoined to all in common. The whole of this we all ought to vow. There are also vows proper for individuals: one vowes to God conjugal chastity, that he will know no other woman besides his wife: so also the woman, that she will know no other man besides her husband. Other men also vow, even though they have used such a marriage, that beyond this they will have no such thing, that they will neither desire nor admit the like: and these men have vowed a greater vow than the former. Others vow even virginity from the beginning of life, that they will even know no such thing as those who having experienced have relinquished: and these men have vowed the greatest vow. Others vow that their house shall be a place of entertainment for all the Saints that may come: a great vow they vow. Another vowes to relinquish all his goods to be distributed to the poor, and go into a community, into a society of the Saints: a great vow he does vow. Vow ye, and pay to the Lord our God. Let each one vow what he shall have willed to vow; let him give heed to this, that he pay what he has vowed. If any man does look back with regard to what he has vowed to God, it is an evil. Some woman or other devoted to continence has willed to marry: what has she willed? The same as any virgin. What has she willed? The same as her own mother. Hath she willed any evil thing? Evil certainly. Why? Because already she had vowed to the Lord her God. For what has the apostle Paul said concerning such? Though he says that young widows may marry if they will: [1 Timothy 5:14] nevertheless he says in a certain passage, but more blessed she will be, if so she shall have remained, after my judgment. [1 Corinthians 7:40] He shows that she is more blessed, if so she shall have remained; but nevertheless that she is not to be condemned, if she shall have willed to marry. But what says he concerning certain who have vowed and have not paid? Having, he says, judgment, because the first faith they have made void. [1 Timothy 5:12] What is, the first faith they have made void? They have vowed, and have not paid. Let no brother therefore, when placed in a monastery, say, I shall depart from the monastery: for neither are they only that are in a monastery to attain unto the kingdom of Heaven, nor do those that are not there not belong unto God. We answer him, but they have not vowed; you have vowed, you have looked back. When the Lord was threatening them with the day of judgment, He says what? Remember Lot's wife. [Luke 17:32] To all men He spoke. For what did Lot's wife? She was delivered from Sodom, and being in the way she looked back. In the place where she looked back, there she remained. For she became a statue of salt, [Genesis 19:26] in order that by considering her men might be seasoned, might have sense, might not be infatuated, might not look back, lest by giving a bad example they should themselves remain and season others. For even now we are saying this to certain of our brethren, whom perchance we may have seen as it were weak in the good they have purposed. And will you be such an one as he was? We put before them certain who have looked back. They are savourless in themselves, but they season others, inasmuch as they are mentioned, in order that fearing their example they may not look back. Vow ye, and pay. For that wife of Lot to all does belong. A married woman has had the will to commit adultery; from her place whither she had arrived she looked back. A widow who had vowed so to remain has willed to marry, she has willed the thing which was lawful to her who has married, but to herself was not lawful, because from her place she has looked back. There is a virgin devoted to continence, already dedicated to God; let her have also the other gifts which truly do adorn virginity itself, and without which that virginity is unclean. For what if she be uncorrupt in body and corrupt in mind? What is it that he has said? What if no one has touched the body, but if perchance she be drunken, be proud, be contentious, be talkative? All these things God does condemn. If before she had vowed, she had married, she would not have been condemned: she has chosen something better, has overcome that which was lawful for her; she is proud, and does commit so many things unlawful. This I say, it is lawful for her to marry before that she vowes, to be proud is never lawful. O thou virgin of God, you have willed not to marry, which is lawful: you exalt yourself, which is not lawful. Better is a virgin humble, than a married woman humble: but better is a married woman humble, than a virgin proud. But she that looked back upon marriage is condemned, not because she has willed to marry; but because she had already gone before, and has become the wife of Lot by looking back. Be not slow, that are able, whom God does inspire to seize upon higher callings: for we do not say these things in order that you may not vow, but in order that you may vow and may pay. Now because we have treated of these matters, thou perchance wast willing to vow, and now art not willing to vow. But observe what the Psalm has said to you. It has not said, Vow not; but, Vow and pay. Because you have heard, pay, will you not vow? Therefore were you willing to vow, and not to pay? Nay, do both. One thing is done by your profession, another thing will be perfected by the aid of God. Look to Him who does guide you, and you will not look back to the place whence He is leading you forth. He that guides you is walking before you; the place from whence He is guiding you is behind you. Love Him guiding, and He does not condemn you looking back.

12. All they that are in the circuit of Him shall offer gifts. Who are in the circuit of Him?...Whatever is common to all is in the midst. Why is it said to be in the midst? Because it is at the same distance from all, and at the same proximity to all. That which is not in the middle, is as it were private. That which is public is set in the middle, in order that all they that come may use the same, may be enlightened. Let no one say, it is mine: lest he should be wanting to make his own share of that which is in the midst for all. What then is, All they that are in the circuit of Him shall offer gifts? All they that understand truth to be common to all, and who do not make it as it were their own by being proud concerning it, they shall offer gifts; because they have humility: but they that make as it were their own that which is common to all, as though it were set in the middle, are endeavouring to lead men astray to a party, these shall not offer gifts....To Him terrible. Let therefore all men fear that are in the circuit of Him. For therefore they shall fear, and with trembling they shall praise; because they are in the circuit of Him, to the end that all men may attain unto Him, and He may openly meet all, and openly enlighten all. This is, to stand in awe with others. When you have made him as it were your own, and no longer common, you are exalted unto pride; though it is written, Serve ye the Lord in fear, and exult unto Him with trembling. Therefore they shall offer gifts, who are in the circuit of Him. For they are humble who know truth to be common to all.

13. To whom shall they offer gifts? To Him terrible, and to Him that takes away the spirit of princes [Psalm 75:12]. For the spirits of princes are proud spirits. They then are not His Spirits; for if they know anything, their own they will it to be, not public; but, that which sets Himself forth as equal toward all men, that sets Himself in the midst, in order that all men may take as much as they can, whatever they can; not of what is any man's, but of what is God's, and therefore of their own because they have become His. Therefore they must needs be humble: they have lost their own spirit, and they have the Spirit of God....For if you shall have confessed yourself dust, God out of dust does make man. All they that are in the circuit of Him do offer gifts. All humble men do confess to Him, and do adore Him. To Him terrible they offer gifts. Whence to Him terrible exult ye with trembling: and to Him that takes away the spirit of princes: that is, that takes away the haughtiness of proud men. To Him terrible among the kings of the earth. Terrible are the kings of the earth, but He is above all, that does terrify the kings of the earth. Be thou a king of the earth, and God will be to you terrible. How, will you say, shall I be a king of the earth? Rule the earth, and you will be a king of the earth. Do not therefore with desire of empire set before your eyes exceeding wide provinces, where you may spread abroad your kingdoms; rule thou the earth which you bear. Hear the Apostle ruling the earth: I do not so fight as if beating air, but I chasten my body, and bring it into captivity, lest perchance preaching to other men, I myself become a reprobate. [1 Corinthians 9:26-27]...

1. This Psalm's lintel is thus inscribed: Unto the end, for Idithun, a Psalm to Asaph himself. What Unto the end is, you know. Idithun is interpreted leaping over those men, Asaph is interpreted a congregation. Here therefore there is speaking a congregation that leaps over, in order that it may reach the End, which is Christ Jesus.. ..

2. With my voice, he says, to the Lord I have cried [Psalm 76:1]. But many men cry unto the Lord for the sake of getting riches and avoiding losses, for the safety of their friends, for the security of their house, for temporal felicity, for secular dignity, lastly, even for mere soundness of body, which is the inheritance of the poor man. For such and such like things many men do cry unto the Lord; scarce one for the sake of the Lord Himself. For an easy thing it is for a man to desire anything of the Lord, and not to desire the Lord Himself; as if forsooth that which He gives could be sweeter than Himself that gives. Whosoever therefore does cry unto the Lord for the sake of any other thing, is not yet one that leaps over....He does indeed hearken to you at the time when you seek Himself, not when through Himself you seek any other thing. It has been said of some men, They cried, and there was no one to save them; to the Lord, and He hearkened not unto them. For why? Because the voice of them was not unto the Lord. This the Scripture does express in another place, where it says of such men, On the Lord they have not called. Unto Him they have not ceased to cry, and yet upon the Lord they have not called. What is, upon the Lord they have not called? They have not called the Lord unto themselves: they have not invited the Lord to their heart, they would not have themselves inhabited by the Lord. And therefore what has befallen them? They have trembled with fear where fear was not. They have trembled about the loss of things present, for the reason that they were not full of Him, upon whom they have not called. They have not loved gratis, so that after the loss of temporal things they could say, As it has pleased the Lord, so has been done, be the name of the Lord blessed. [Job 1:21] Therefore this man says, My voice is unto the Lord, and He does hearken unto me. Let him show us how this comes to pass.

3. In the day of tribulation I have sought out God [Psalm 76:2]. Who are you that doest this thing? In the day of your tribulation take heed what you seek out. If a jail be the cause of tribulation, you seek to get forth from jail: if fever be the cause of tribulation, you seek health: if hunger be the cause of tribulation, you seek fullness: if losses be the cause of tribulation, you seek gain: if expatriation be the cause of tribulation, you seek the home of your flesh. And why should I name all things, or when could I name all things? Do you wish to be one leaping over? In the day of your tribulation seek out God: not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that you may without anxiety cleave unto God. In the day of my tribulation, I have sought out God: not any other thing, but God I have sought out. And how have you sought out? With my hands in the night before Him....

4. Tribulation must not be thought to be this or that in particular. For every individual that does not yet leap over, thinks that as yet to be no tribulation, unless it be a thing which may have befallen this life of some sad occasion: but this man, that leaps over, does count this whole life to be his tribulation. For so much does he love his supernal country, that the earthly pilgrimage is of itself the greatest tribulation. For how can this life be otherwise than a tribulation, I pray you? How can that not be a tribulation, the whole whereof has been called temptation? You have it written in the book of Job, [Job 7:1] is not human life a temptation upon earth? Hath he said, human life is tempted upon earth? Nay, but life itself is a temptation. If therefore temptation, it must surely be a tribulation. In this tribulation therefore, that is to say in this life, this man that leaps over has sought out God. How? With my hands, he says. What is, with my hands? With my works. For he was not seeking anything corporeal, so that he might find and handle something which he had lost, so that he might seek with hands coin, gold, silver, vesture, in short everything which can be held in the hands. Howbeit, even our Lord Jesus Christ Himself willed Himself to be sought after with hands, when to His doubting disciple He showed the scars. [John 20:27]...What then, to us belongs not the seeking with hands? It belongs to us, as I have said, to seek with works. When so? In the night. What is, in the night? In this age. For it is night until there shine forth day in the glorified advent of our Lord Jesus Christ. For would ye see how it is night? Unless we had here had a lantern, we should have remained in darkness. For Peter says, We too have more sure the prophetic discourse, whereunto ye do well to give heed, as to a lantern shining in a dark place, until day shine, and the day-star arise in your hearts. [2 Peter 1:19] There is therefore to come day after this night, meanwhile in this night a lantern is not lacking. And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought always to be burning in your houses. For to such men is said, The Spirit quench ye not. [1 Thessalonians 5:19] And as though explaining what he was saying, he continues and says, Prophecy despise ye not: that is, let the lantern always shine in you. And even this light by comparison with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day....Night and day — day in comparison with unbelievers, night in comparison with the Angels. For the Angels have a day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have: but they will have, at the time when they will be equal to the Angels of God, that which has been promised to them in the Resurrection. [Matthew 22:30] In this then which is now day and yet night; night in comparison with the future day for which we yearn, day in comparison with the past night which we have renounced: in this night then, I say, let us seek God with our hands. Let not works cease, let us seek God, be there no idle yearning. If we are in the way, let us expend our means in order that we may be able to reach the end. With hands let us seek God....With my hands in the night before Him, and I have not been deceived.

5. ...My soul has refused to be comforted [Psalm 76:2]. So great weariness did here possess me, that my soul did close the door against all comfort. Whence such weariness to him? It may be that his vineyard has been hailed on, or his olive has yielded no fruit, or the vintage has been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: weariness has bowed me down, because of sinners forsaking Your law. He says then that he was overcome with so great weariness because of this sort of evil thing; so as that his soul refused to be comforted. Weariness had well near swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuses to be comforted. What then remained? In the first place, see whence he is comforted. Had he not waited for one who might condole with him?. ..I have been mindful of God, and I have been delighted [Psalm 76:3]. My hands had not wrought in vain, they had found a great comforter. While not being idle, I have been mindful of God, and I have been delighted. God must therefore be praised, of whom this man being mindful, has been delighted, and has been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he has been comforted, in continuation he says, I have babbled. In that same comfort being made mindful of God, I have been delighted, and have babbled. What is, I have babbled? I have rejoiced, I have exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man has become such an one. And again he says what? And my spirit has fainted.

6. With weariness he had pined away; by calling to mind God, he had been delighted, again in babbling he had fainted: what follows? All mine enemies have anticipated watches [Psalm 76:4]. All mine enemies have kept watch over me; they have exceeded in keeping watch over me; in watching they have been beforehand with me. Where do they not lay traps? Have not mine enemies anticipated all watches? For who are these enemies, but they of whom the Apostle says, You have not wrestling against flesh and blood. [Ephesians 6:12]...Against the devil and his angels we are waging hostilities. Rulers of the world he has called them, because they do themselves rule the lovers of the world. For they do not rule the world, as if they were rulers of heaven and earth: but he is calling sinners the world....With the devil and his angels there is no concord. They do themselves grudge us the kingdom of Heaven. They cannot at all be appeased towards us: because all mine enemies have anticipated watches. They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set everywhere scandals, everywhere traps? Weariness does invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: all mine enemies have anticipated watches. In fine, in the midst of that same babbling, whiles you are speaking, and art speaking without fear, how much is oft-times found which enemies would lay hold of and censure, whereon they would even found accusation and slander— he said so, he thought so, he spoke so! What should man do, save that which follows? I have been troubled, and I spoke not. Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find slanders, he spoke not....

7. I have thought on ancient days [Psalm 76:5]. Now he, as if he were one who had been beaten out of doors, has taken refuge within: he is conversing in the secret place of his own heart. And let him declare to us what he is doing there. It is well with him. Observe what things he is thinking of, I pray you. He is within, in his own house he is thinking of ancient days. No one says to him, you have spoken ill: no one says to him, you have spoken much: no one says to him, you have thought perversely. Thus may it be well with him, may God aid him: let him think of the ancient days, and let him tell us what he has done in his very inner chamber, whereunto he has arrived, over what he has leaped, where he has abode. I have thought on ancient days; and of eternal years I have been mindful. What are eternal years? It is a mighty thought. See whether this thought requires anything but great silence. Apart from all noise without, from all tumult of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be? Far be it that they should be esteemed eternal. For what part of these years does remain? Behold we speak and say, in this year: and what have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, today, if you desire to speak of anything present. For of the whole year what have you got that is present? Whatsoever thereof is past, is no longer; whatsoever thereof is future, is not yet: how then, this year? Amend the expression: say, today. You speak truth, henceforth I will say, today. Again observe this too, how today the morning hours have already past, the future hours have not yet come. This too therefore amend: say, in this hour. And of this hour what have you got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment? While I am uttering syllables, if I shall speak two syllables, the latter does not sound until the former has gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter does not sound, until the former has gone by. What then have we got of these years? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and depart; years whereof in another place the Scripture says to God, But You are the Self-same, and Your years shall not fail. On these years this man that leaps over, not in babbling without, but in silence has thought.

8. And I have meditated in the night with my heart [Psalm 76:6]. No slanderous person seeks for snares in his words, in his heart he has meditated. I babbled. Behold there is the former babbling. Watch again, that your spirit faint not. I did not, he says, I did not so babble as if it were abroad: in another way now. How now? I did babble, and did search out my spirit. If he were searching the earth to find veins of gold, no one would say that he was foolish; nay, many men would call him wise, for desiring to come at gold: how great treasures has a man within, and he digs not! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining himself, was judge over himself. And he continues; I did search my spirit. He had to fear lest he should stay within his own spirit: for he had babbled without; and because all his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now does begin to babble within in safety, where being alone in secret, he is thinking on eternal years....

9. And you have found what? God will not repel for everlasting [Psalm 76:7]. Weariness he had found in this life; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words; to speak and babble without was painful to him, lest all his enemies, anticipating watches, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive there? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of in Isaiah, I will not be an avenger unto you for everlasting, nor will I be angry with you at all times. [Isaiah 57:16]...Will this anger of God always abide? This man has not found this in silence. For he says what? God will not repel for everlasting, and He will not add any more that it should be well-pleasing to Him still. That is, that it should be well-pleasing to Him still to repel, and He will not add the repelling for everlasting. He must needs recall to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. Or unto the end will He cut off mercy from generation to generation? [Psalm 76:8].

10. Or will God forget to be merciful? [Psalm 76:9]. In you, from you unto another there is no mercy unless God bestow it on you: and shall God Himself forget mercy? The stream runs: shall the spring itself be dried up? Or shall God forget to be merciful: or shall He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy.

11. And I said. Now leaping over himself he has said what? Now I have begun: [Psalm 76:10], when I had gone out even from myself. Here henceforth there is no danger: for even to remain in myself, was danger. And I said, Now I have begun: this is the changing of the right hand of the Lofty One. Now the Lofty One has begun to change me: now I have begun something wherein I am secure: now I have entered a certain palace of joys, wherein no enemy is to be feared: now I have begun to be in that region, where all mine enemies do not anticipate watches. Now I have begun: this is the changing of the right hand of the Lofty One.

12. I have been mindful of the works of the Lord [Psalm 76:11]. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting; and he began now fearlessly to rejoice in His works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein? Why do we not abide in silence? Why do we not search out our spirit? Why do we not think on the eternal years? Why do we not rejoice in the works of God? In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spoke; if only we are making the beginning of Him whereof he spoke in, Now I have begun. To rejoice in the works of God, is to forget even yourself, if you can delight in Him alone. For what is a better thing than He? Do you not see that, when you return to yourself, you return to a worse thing? for I shall be mindful from the beginning of Your wonderful works.

13. And I will meditate on all Your works, and on Your affections I will babble [Psalm 76:12]. Behold the third babbling! He babbled without, when he hinted; he babbled in his spirit within, when he advanced: he babbled on the works of God, when he arrived at the place toward which he advanced. And on Your affections: not on any affections. What man does live without affections? And do ye suppose, brethren, that they who fear God, worship God, love God, have not any affections? Will you indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God does not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him nowhere unpleasing, but pleasing above all things?

14. O God, Your way is in the Holy One [Psalm 76:13]. He is contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is exulting. At first he is beginning from thence, Your way is in the Holy One? What is that way of Yours which is in the Holy One? I am, He says, the Way, the Truth, and the Life. [John 14:6] Return therefore, you men, from your affections....Who is a great God, like our God? Gentiles have their affections regarding their gods, they adore idols, they have eyes and they see not; ears they have and they hear not; feet they have and they walk not. Why do you walk to a God that walks not? I do not, he says, worship such things, and what do you worship? The divinity which is there. You then worship that whereof has been said elsewhere, for the Gods of the nations are demons. You either worship idols, or devils. Neither idols, nor devils, he says. And what do you worship? The stars, sun, moon, those things celestial. How much better Him that has made both things earthly and things celestial. Who is a great God like our God?

15. You are the God that doest wonderful things alone [Psalm 76:14]. You are indeed a great God, doing wonderful things in body, in soul; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols: their goods they bestow on the poor that did rob before those of others....Wonderful things alone. Moses too did them, but not alone: Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, You were with them: when You did them they were not with You. For they were not with You when You did them, inasmuch as You made even these very men. How alone? Is it perchance the Father, and not the Son? Or the Son, and not the Father? Nay, but Father and Son and Holy Ghost. For it is not three Gods but one God that does wonderful things alone, and even in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God: when he was babbling within with his own spirit, in order that he might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God has done what? You have made known unto the people Your power. Thence this congregation of Asaph leaping over; because He has made known in the peoples His virtue. What virtue of His has He made known in the peoples? But we preach Christ crucified,...Christ the power of God and the wisdom of God. [1 Corinthians 1:23] If then the virtue of God is Christ, He has made known Christ in the peoples. Do we not yet perceive so much as this; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this?

16. You have redeemed in Your arm Your people [Psalm 76:15]. With Your arm, that is, with Your power. And to whom has the arm of the Lord been revealed? [Isaiah 53:1] You have redeemed in Your arm Your people, the sons of Israel and of Joseph. How as if two peoples, the sons of Israel and of Joseph? Are not the sons of Joseph among the sons of Israel?...He has admonished us of some distinction to be made. Let us search out our spirit, perchance God has placed there something — God whom we ought even by night to seek with our hands, in order that we may not be deceived — perchance we shall discover even ourselves in this distinction of sons of Israel and of Joseph. By Joseph He has willed another people to be understood, has willed that the people of the Gentiles be understood. Why the people of the Gentiles by Joseph? Because Joseph was sold into Egypt by his brethren. [Genesis 37:28] That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled; when made known and exalted, flourished, reigned. And by all these things he has signified what? What but Christ sold by His brethren, banished from His own land, as it were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering persecutions: now exalted, as we see; inasmuch as there has been fulfilled in Him, There shall adore Him all kings of the earth, all nations shall serve Him. Therefore Joseph is the people of the Gentiles, but Israel the people of the Hebrew nation. God has redeemed His people, the sons of Israel and of Joseph. By means of what? By means of the corner stone, [Ephesians 2:20] wherein the two walls have been joined together.

17. And he continues how? The waters have seen You, O God, and they have feared and the abysses have been troubled [Psalm 76:16]. What are the waters? The peoples. What are these waters has been asked in the Apocalypse, [Revelation 17:15] the answer was, the peoples. There we find most clearly waters put by a figure for peoples. But above he had said, You have made known in the peoples Your virtue. With reason therefore, the waters have seen You, and they have feared. They have been changed because they have feared. What are the abysses? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten? You seek the depth of the sea, what is deeper than human conscience? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled? When all men poured forth their consciences in confession.

18. In praises of God, in confessions of sins, in hymns and in songs, in prayers, There is a multitude of the sound of waters. The clouds have uttered a voice [Psalm 76:17]. Thence that sound of waters, thence the troubling of the abysses, because the clouds have uttered a voice. What clouds? The preachers of the word of truth. What clouds? Those concerning which God does menace a certain vineyard, which instead of grape had brought forth thorns and He says, I will command My clouds, that they rain no rain upon it. [Isaiah 5:6] In a word, the Apostles forsaking the Jews, went to the Gentiles: in preaching Christ among all nations, the clouds have uttered a voice. For Your arrows have gone through. Those same voices of the clouds He has again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow: but yet the word of God is both an arrow because it does smite; and rain because it does water. Let no one therefore any longer wonder at the troubling of the abysses, when Your arrows have gone through. What is, have gone through? They have not stopped in the ears, but they have pierced the heart. The voice of Your thunder is in the wheel [Psalm 76:18]. What is this? How are we to understand it? May the Lord give aid. When boys we were wont to imagine, whenever we heard thunderings from Heaven, that carriages were going forth as it were from the stables. For thunder does make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, the voice of Your thunder is in the wheel, as though God has certain carriages in the clouds, and the passing along of the carriages does raise that sound? Far be it. This is boyish, vain, trifling. What is then, The voice of Your thunder is in the wheel? Your voice rolls. Not even this do I understand. What shall we do? Let us question Idithun himself, to see whether perchance he may himself explain what he has said: The voice, he says, of Your thunder is in the wheel. I do not understand. I will hear what you say, Your lightnings have appeared to the round world. Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an orb: whence also a small wheel is called an orbiculus. The voice of Your thunder is in the wheel: Your lightnings have appeared to the round world. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered, with miracles they have lightened. Unto every land has gone forth the sound of them, and unto the ends of the orb the words of them. The land has been moved and made to tremble: that is, all men that dwell in the land. But by a figure the land itself is sea. Why? Because all nations are called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if you observe this, how men devour one another like fishes, how the stronger does swallow up the weaker — it is then a sea, unto it the Evangelists went.

19. Your way is in the sea [Psalm 76:19]. But now Your way was in the Holy One, now Your way is in the sea: because the Holy One Himself is in the sea, and with reason even did walk upon the waters of the sea. [Matthew 14:25] Your way is in the sea, that is, Your Christ is preached among the Gentiles....Your way is in the sea, and Your paths in many waters, that is, in many peoples. And Your footsteps will not be known. He has touched certain, and wonder were it if it be not those same Jews. Behold now the mercy of Christ has been so published to the Gentiles, that Your way is in the sea. Your footsteps will not be known. How so, by whom will they not be known, save by those who still say, Christ has not yet come? Why do they say, Christ has not yet come? Because they do not yet recognise Him walking on the sea.

20. You have led home Your people like sheep in the hand of Moses and of Aaron [Psalm 76:20]. Why He has added this is somewhat difficult to discover....They banished Christ; sick as they were, they would not have Him for their Saviour; but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a remnant of that people has been saved. The ungrateful multitude has remained without, even the halting breadth of Jacob's thigh. [Genesis 32:32] For the breadth of the thigh is understood of the multitude of lineage, and among the greater part of the Israelites a certain multitude became vain and foolish, so as not to know the steps of Christ on the waters. You have led home Your people like sheep, and they have not known You. Though You have done such great benefits unto them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home by the hand of Moses and Aaron: still they thrust You from them, so that in the sea was Your Way, and Your steps they knew not.

1. This Psalm does contain the things which are said to have been done among the old people: but the new and latter people is being admonished, to beware that it be not ungrateful regarding the blessings of God, and provoke His anger against it, whereas it ought to receive His grace....The Title thereof does first move and engage our attention. For it is not without reason inscribed, Understanding of Asaph: but it is perchance because these words require a reader who does perceive not the voice which the surface utters, but some inward sense. Secondly, when about to narrate and mention all these things, which seem to need a hearer more than an expounder: I will open, he says, in parables my mouth, I will declare propositions from the beginning. Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable has on the surface thereof the similitude of something: and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which are called the similitudes of things are compared with things with which we have to do. But propositions, which in Greek are called προβήλματα, are questions having something therein which is to be solved by disputation. What man then would read parables and propositions cursorily? What man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?

2. Hearken ye, He says, My people, to My law [Psalm 77:1]. Whom may we suppose to be here speaking, but God? For it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which the word Asaph is interpreted to signify. Hath it then been said, Understanding of Asaph, in the sense that Asaph himself has understood; or must it be figuratively understood, in the sense that the same Synagogue, that is, the same people, has understood, unto whom is said, Hearken, My people, unto My law? Why is it then that He is rebuking the same people by the mouth of the Prophet, saying, But Israel has not known Me, and My people has not understood? [Isaiah 1:3] But, in fact, there were even in that people they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace of the Spirit. For they cannot have been without the same faith, who were able to foresee and foretell the revelation thereof that should be in Christ, inasmuch as even those old Sacraments were significants of those that should be. Had the prophets alone this faith, and not the people too? Nay indeed, but even they that faithfully heard the Prophets, were aided by the same grace in order that they might understand what they heard. But without doubt the mystery of the Kingdom of Heaven was veiled in the Old Testament, which in the fullness of time should be unveiled in the New. For, says the Apostle, they did drink of the Spiritual Rock following them, but the Rock was Christ. [1 Corinthians 10:4] In a mystery therefore theirs was the same meat and drink as ours, but in signification the same, not in form; because the same Christ was Himself figured to them in a Rock, manifested to us in the Flesh. But, he says, not in all of them God was well pleased. [1 Corinthians 10:5] All indeed ate the same spiritual meat and drank the same spiritual drink, that is to say, signifying something spiritual: but not in all of them was God well pleased. When, he says, not in all: there were evidently there some in whom was God well pleased; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith has been revealed, which then was veiled, to all men that have been baptized in the name of the Father and of the Son and of the Holy Ghost, [Matthew 28:19] the Laver of regeneration is common; but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign together with their Head, is not common to all. For even heretics have the same Baptism, and false brethren too, in the communion of the Catholic name.

3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he says not, hearken thou, but, hearken ye. For of many men a people does consist: to which many that which follows is spoken in the plural number. Incline ye your ear unto the words of My mouth. Hearken ye, is the same as, Incline your ear: and what He says there, My law, this He says here in, the words of My mouth. For that man does godly hearken to the law of God, and the words of His mouth, whose ear humility does incline: not he whose neck pride does lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place, Incline, he says, your ear, and receive the words of understanding. [Proverbs 5:1] We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, to receive, I say, with inclined ear, that is, with humble piety. And it has not been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and is found in certain Latin copies. These words therefore are of understanding, that is, of intelligence, which has been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God; whence we ought by no means to alienate ourselves. For although properly we say Synagogue of Jews, but Church of Christians, because a Congregation is wont to be understood as rather of beasts, but a convocation as rather of men: yet that too we find called a Church, and it perhaps is more suitable for us to say, Save us, O Lord, our God, and congregate us from the nations, in order that we may confess to Your Holy Name. Neither ought we to disdain to be, nay we ought to render ineffable thanks, for that we are, the sheep of His hands, which He foresaw when He was saying, I have other sheep which are not of this fold, them too I must lead in, that there may be one flock and one Shepherd: [John 10:16] that is to say, by joining the faithful people of the Gentiles with the faithful people of the Israelites, concerning whom He had before said, I have not been sent but to the sheep which have strayed of the house of Israel. [Matthew 15:24] For also there shall be congregated before Him all nations, and He shall sever them as a shepherd the sheep from the goats. [Matthew 25:32] Thus then let us hear that which has been spoken. Hearken ye, My people, to My law, incline ye your ear unto the words of My mouth: not as if addressed to Jews, but rather as if addressed to ourselves, or at least as if these words were said as well to ourselves (as to them). For when the Apostle had said, But not in all them was God well pleased, thereby showing that there were those too in whom God was well pleased: he has immediately added, For they were overthrown in the desert: secondly he has continued, but these things have been made our figures....To us therefore more particularly these words have been sung. Whence in this Psalm among other things there has been said, That another generation may know, sons who shall be born and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle evidently does declare, inasmuch as it is manifest that all those things did happen: for he says not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he says, they happened to them: with how much greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in comparison with the Kingdom of Heaven, whereunto the Christian people is being led: so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle has called figures, the same this Psalm, as far as we are able to judge, calls parables and propositions: not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison. Let us therefore hearken unto the law of God — us His people — and let us incline our ear unto the words of His mouth.

4. I will open, he says, in parables My mouth, I will declare propositions from the beginning [Psalm 77:2]. From what beginning he means, is very evident in the words following. For it is not from the beginning, what time the Heaven and earth were made, nor what time mankind was created in the first man: but what time the congregation that was led out of Egypt; in order that the sense may belong to Asaph, which is interpreted a congregation. But O that He that has said, I will open in parables My mouth, would also vouchsafe to open our understanding unto them! For if, as He has opened His mouth in parables, He would in like sort open the parables themselves: and as He declares propositions, He would declare in like sort the expositions thereof, we should not be here toiling: but now so hidden and closed are all things, that even if we are able by His aid to arrive at anything, whereon we may feed to our health, still we must eat the bread in the sweat of our face; and pay the penalty of the ancient sentence [Genesis 3:19] not with the labour of the body only, but also with that of the heart. Let him speak then, and let us hear the parables and propositions.

5. How great things we have heard, and have known them, and our fathers have told them to us [Psalm 77:3]. The Lord was speaking higher up. For of what other person could these words be thought to be, Hearken ye, O My people, to My law? Why is it then that now on a sudden a man is speaking, for here we have the words of a man, our fathers have told them to us. Without doubt God, now about to speak by a man's ministry, as the Apostle says, Will ye to receive proof of Him that is speaking in me, Christ? [2 Corinthians 13:3] in His own person at first willed the words to be uttered, lest a man speaking His words should be despised as a man. For it is thus with the sayings of God which make their way to us through our bodily sense. The Creator moves the subject creature by an invisible working; not so that the substance is changed into anything corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species; and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a word, if, though he is a man, he sends human messengers, and he says to one, Go, and he goes; and to another, Come, and he comes; and to his servant, Do this, and he does it; [Luke 7:8] with how much greater and more effectual power does God, to whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleases Him?...For those things were heard in the Old Testament which are known in the New: heard when they were being prophesied, known when they were being fulfilled. Where a promise is performed, hearing is not deceived. And our fathers, Moses and the Prophets, have told unto us.

6. They have not been hidden from their sons in another generation [Psalm 77:4]. This is our generation wherein there has been given to us regeneration. Telling forth the praises of the Lord and His powers, and His wonderful works which He has done. The order of the words is, and our fathers have told unto us, telling forth the praises of the Lord. The Lord is praised, in order that He may be loved. For what object can be loved more to our health? And He has raised up a testimony in Jacob, and has set a law in Jacob [Psalm 77:5]. This is the beginning whereof has been spoken above, I will declare propositions from the beginning. So then the beginning is the Old Testament, the end is the New. For fear does prevail in the law. But the end of the law is Christ for righteousness to every one believing; [Romans 10:4] at whose bestowing love is shed abroad in our hearts through the Holy Spirit, which has been given to us: [Romans 5:5] and love made perfect does cast out fear, [1 John 4:18] inasmuch as now without the Law the righteousness of God has been made manifest. But inasmuch as He has a testimony by the Law and the Prophets, [Romans 3:21] therefore, He has raised up a testimony in Jacob. For even that Tabernacle which was set up with a work so remarkable and full of such wondrous meanings, is named the Tabernacle of Testimony, wherein was the veil over the Ark of the Law, like the veil over the face of the Minister of the Law; because in that dispensation there were parables and propositions. For those things which were being preached and were coining to pass were hidden in veiled meanings, and were not seen in unveiled manifestations. But when you shall have passed over unto Christ, says the Apostle, the veil shall be taken away. [2 Corinthians 3:16] For all the promises of God in Him are yea, Amen. [2 Corinthians 1:20] Whosoever therefore does cleave to Christ, has the whole of the good which even in the letters of the Law he perceives not: but whosoever is an alien from Christ, does neither perceive, nor has. He has set a law in Israel. After his usual custom he is making a repetition. For He has raised up a testimony, is the same as, He has set a law, and in Jacob, is the same as in Israel. For as these are two names of one man, so law and testimony are two names of one thing. Is there any difference, says some one, between has raised up and has set? Yea indeed, the same difference as there is between Jacob and Israel: not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth: [Genesis 25:26] but Israel because of the vision of God. [Genesis 32:28] So raised up is one thing, set is another. For, He has raised up a testimony, as far as I can judge, has been said because by it something has been raised up; For without the Law, says the Apostle, sin was dead: but I lived sometime without the Law: but at the coming in of the commandment sin revived. [Romans 7:8-9] Behold that which has been raised up by the testimony, which is the Law, so that what was lying hidden might appear, as he says a little afterwards: But sin, that it might appear sin, through a good thing has wrought in me death. [Romans 7:13] But He has set a law, has been said, as though it were a yoke upon sinners, whence has been said, For upon a just man law has not been imposed. [1 Timothy 1:9] It is a testimony then, so far forth as it does prove anything; but a law so far forth as it does command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offense and a rock of scandal; so the testimony of the Law to them that use not the Law lawfully, [1 Timothy 1:8] is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shown unto whom they ought to flee in order to be delivered....

7. How great things, he says, He has commanded our fathers, to make the same known to their sons? [Psalm 77:5]. That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons [Psalm 77:6]. That they may put their hope in God, and may not forget the works of God, and may seek out His commandments [Psalm 77:7]. That they may not become, like their fathers, a crooked and embittering generation: a generation that has not guided their heart, and the spirit thereof has not been trusted with God [Psalm 77:8]. These words do point out two peoples as it were, the one belonging to the Old Testament, the other to the New: for in that he says, he has implied that they received the commandments, to make them known to their sons, but that they did not know or do them: but they received them themselves, to the end that another generation might know, what the former knew not. Sons who shall be born and shall arise. For they that have been born have not arisen: because they had not their heart above, but rather on the earth. For the arising is with Christ: whence has been said, If you have arisen with Christ, savour ye the things which are above. [Colossians 3:1] And they may tell them, he says, to their sons, in order that they may put their hope in God....And may not forget the works of God: that is to say, in magnifying and vaunting their own works, as though they did them themselves; while God it is that works, in them that work good things, both to will and to work according to good will. [Philippians 2:13] And may search out His commandments....The commandments which He has commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled? And he says why, by immediately subjoining, and its spirit has not been trusted with God, that is, because it had no faith, which does obtain what the Law does enjoin. For when the spirit of man does work together with the Spirit of God working, then there is fulfilled that which God has commanded: and this does not come to pass, except by believing in Him that does justify an ungodly man. [Romans 4:5] Which faith the generation crooked and embittering had not: and therefore concerning the same has been said, The spirit thereof has not been trusted with God. For this has been said much more exactly to point out the grace of God, which does work not only remission of sins, but also does make the spirit of man to work together therewith in the work of good deeds, as though he were saying, his spirit has not believed in God. For to have the spirit trusted with God, is, not to believe that his spirit is able to do righteousness without God, but with God. For this is to believe in God: which is surely more than to believe God. For ofttimes we must believe even a man, though in him we must not believe. To believe in God therefore is this, in believing to cleave unto God who works good works, in order to work with Him well....

8. Lastly, The sons of Ephrem bending and shooting bows, have been turned back in the day of war [Psalm 77:9]. Following after the law of righteousness, unto the law of righteousness they have not attained. [Romans 9:31] Why? Because they were not of faith. For they were that generation whereof the spirit has not been trusted with God: but they were, so to speak, of works: because they did not, as they bended and shot their bows (which are outward actions, as of the works of the law), so guide their heart also, wherein the just man does live by faith, which works by love; whereby men cleave to God, who works in man both to will and work according to good will. For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation; flourishing arms, so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he says, bending and shooting bows, when it would seem that he ought to have said, bending bows and shooting arrows....Some Greek copies to be sure are said to have bending and shooting with bows, so that without doubt we ought to understand arrows. But whereas by the sons of Ephrem he has willed that there be understood the whole of that embittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected....Although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his elder brother with a benediction of hidden meaning. [Genesis 48:14]...For there was being figured how they were to be last that were first, and first were to be they that were last, [Matthew 20:16] through the Saviour's coming, concerning whom has been said, He that is coming after me was made before me. [John 1:27] In like manner righteous Abel was preferred before the elder brother; so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: so David was preferred before his elder brother: [1 Samuel 16:12] and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain, [Genesis 4:8] so by the Jews was slain Christ. This thing was prefigured even when Jacob stretching out his hands cross-wise, with his right hand touched Ephrem standing on the left; and set him before Manasse standing on the right, whom he himself touched with the left hand. [Genesis 48:14]

9. But what that is which he says, they have been turned back in the day of war, the following words do teach, wherein he has most clearly explained this: they have not kept, he says, the testament of God, and in His law they would not walk [Psalm 77:10]. Behold what is, they have been turned back in the day of war: they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, Whatsoever things the Lord our God has spoken we will do, and we will hear. [Exodus 19:8] They have been turned back in the day of war: because the promise of obedience not hearing but temptation does prove. But he whose spirit has been trusted with God, keeps hold on God, who is faithful, and does not allow him to be tempted above that which he is able; but will make with the temptation a way of escape also, [1 Corinthians 10:13] that he may be able to endure, and may not be turned back in the day of war....Therefore these men have been thus branded: a generation, he says, which has not directed their heart. It has not been said, works, but heart. For when the heart is directed, the works are right; but when the heart is not directed, the works are not right, even though they seem to be right. And how the crooked generation has not directed the heart, has sufficiently been shown, when he says, and the spirit thereof has not been trusted with God. For God is right: and therefore by cleaving to the right, as to an immutable rule, the heart of a man can be made right, which in itself was crooked....

10. And they forgat His benefits, and the wonderful works of Him which He showed to them; before their fathers the wonderful things which He did [Psalm 77:11]. What this is, is not a question to be negligently passed over. Concerning those very fathers he was speaking a little before, that they had been a generation crooked and embittering....What fathers, inasmuch as these are the very fathers, whom he would not have posterity to be like? If we shall take them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God showed wonderful things in Egypt. For there follows, in the land of Egypt, in the plain of Thanis [Psalm 77:12]: where it is said that God showed to them wonderful things before their fathers. Were they perchance present in spirit? For of the same the Lord says in the Gospel, for all do live to Him. [Luke 20:38] Or do we more suitably understand thereby the fathers Moses and Aaron, and the other elders who are related in the same Scripture also to have received the Spirit, of which also Moses received, in order that they might aid him in ruling and bearing the same people? [Numbers 11:17] For why should they not have been called fathers? It is not in the same manner as God is the One Father, who does regenerate with His Spirit those whom He does make sons for an everlasting inheritance; but it is for the sake of honour, because of their age and kindly carefulness: just as Paul the elder says, Not to confound you I am writing these things, but as my dearly beloved sons I am admonishing you: [1 Corinthians 4:14] though he knew of a truth that it had been said by the Lord, Call ye no man your father on earth, for One is your Father, even God. [Matthew 23:9] And this was not said in order that this term of human honour should be erased from our usual way of speaking: but lest the grace of God whereby we are regenerated unto eternal life, should be ascribed either to the power or even sanctity of any man. Therefore when he said, I have begotten you; he first said, in Christ, and through the Gospel; lest that might be thought to be of him, which is of God....Accordingly, the land of Egypt must be understood for a figure of this world. The plain of Thanis is the smooth surface of lowly commandment. For lowly commandment is the interpretation of Thanis. In this world therefore let us receive the commandment of humility, in order that in another world we may merit to receive the exaltation which He has promised, who for our sake here became lowly.

11. For He that did burst asunder the sea and made them go through, did confine the waters as it were in bottles [Psalm 77:13], in order that the water might stand up first as if it were shut in, is able by His grace to restrain the flowing and ebbing tides of carnal desires, when we renounce this world, so that all sins having been thoroughly washed away, as if they were enemies, the people of the faithful may be made to pass through by means of the Sacrament of Baptism. He that led them home in the cloud of the day, and in the whole of the night in the illumination of fire [Psalm 77:14], is able also spiritually to direct goings if faith cries to Him, Direct my goings after Your word. Of Whom in another place is said, For Himself shall make your courses right, and shall prolong your goings in peace through Jesus Christ our Lord, whose Sacrament in this world, as it were in the day, is manifest in the flesh, as if in a cloud; but in the Judgment it will be manifest like as in a terror by night; for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. He that burst asunder the rock in the desert, and gave them water as in a great deep [Psalm 77:15]; and brought out water from the rock, and brought down waters like rivers [Psalm 77:16], is surely able upon thirsty faith to pour the gift of the Holy Spirit (the which gift the performance of that thing did spiritually signify), to pour, I say, from the Spiritual Rock that followed, which is Christ: who stood and cried, If any is thirsty, let him come to Me: [John 7:37] and, he that shall have drunk of the water which I shall give, rivers of living water shall flow out of his bosom. [John 4:14] For this He spoke, as is read in the Gospel, [John 7:39] to the Spirit, which they were to receive that believed in Him, unto whom like the rod drew near the wood of the Passion, in order that there might flow forth grace for believers.

12. And yet, they, like a generation crooked and embittering, added yet to sin against Him [Psalm 77:17]: that is, not to believe. For this is the sin, whereof the Spirit does convict the world, as the Lord says, Of sin indeed because they have not believed on Me. [John 16:9] And they exasperated the Most High in drought, which other copies have, in a place without water, which is a more exact translation from the Greek, and does signify no other thing than drought. Was it in that drought of the desert, or rather in their own? For although they had drank of the rock, they had not their bellies but their minds dry, freshening with no fruitfulness of righteousness. In that drought they ought the more faithfully to have been suppliant unto God, in order that He who had given fullness unto their jaws, might give also equity to their manners. For unto him the faithful soul does cry, Let my eyes see equity.

13. And they tempted God in their hearts, in order that they might seek morsels for their souls [Psalm 77:18]. It is one thing to ask in believing, another thing in tempting. Lastly there follows, And they slandered God, and said, Shall God be able to prepare a table in the desert? [Psalm 77:19]. For He smote the rock, and the waters flowed, and torrents gushed forth: will He be able to give bread also, or to prepare a table for His people? [Psalm 77:20]. Not believing therefore, they sought morsels for their souls. Not so the Apostle James does enjoin a morsel to be asked for the mind, but does admonish that it be sought by believers, not by such as tempt and slander God. But if any one of you, he says, does lack wisdom, let him ask of God, who does give to all men abundantly, and does not upbraid, and it shall be given to him: but let him ask in faith, nothing wavering. [James 1:5-6] This faith had not that generation which had not directed their heart, and the spirit thereof had not been trusted with God.

14. Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went up into Israel [Psalm 77:21]. He has explained what he has called fire. He has called anger fire: although in strict propriety fire did also burn up many men. What is therefore this that he says, The Lord heard, and He delayed? Did He delay to conduct them into the land of promise, whither they were being led: which might have been done in the space of a few days, but on account of sins they must needs be wasted in the desert, where also they were wasted during forty years? And if this be so, He did then delay the people, not those very persons who tempted and slandered God: for they all perished in the desert, and their children journeyed into the land of promise. Or did He delay punishment, in order that He might first satisfy unbelieving concupiscence, lest He might be supposed to be angry, because they were asking of Him what He was not able to do? He heard, then, and He delayed to avenge: and after He had done what they supposed He was not able to do, then anger went up upon Israel.

15. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. Because they believed not in God, nor hoped in His saving health [Psalm 77:22]. For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, because they believed not in God, nor hoped in His saving health: immediately subjoining the evident blessings for which they were ungrateful, he says, and He commanded the clouds above, and opened the doors of Heaven [Psalm 77:23]. And He rained upon them manna to eat, and gave them bread of Heaven [Psalm 77:24]. Bread of angels man did eat: dainties He sent them in abundance [Psalm 77:25]. He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind [Psalm 77:26]. And He rained upon them fleshes like dust, and winged fowls like the sand of the sea [Psalm 77:27]. And they fell in the midst of their camp, around their tabernacles [Psalm 77:28]. And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire [Psalm 77:29]. Behold why He had delayed. But what He had delayed let us hear. Yet the morsel was in their mouths, and the anger of God came down upon them [Psalm 77:30]. Behold what He had delayed. For before He delayed: and afterwards, fire was lighted in Jacob and anger went up upon Israel. He had delayed therefore in order that He might first do what they had believed that He could not do, and then might bring upon them what they deserved to suffer. For if they placed their hope in God, not only would their desires of the flesh but also those of the spirit have been fulfilled. For he that...opened the doors of Heaven, and rained upon them manna to eat, that He might fill the unbelieving, is not without power to give to believers Himself the true Bread from Heaven, which the manna did signify: which is indeed the food of Angels, whom being incorruptible the Word of God does incorruptibly feed: the which in order that man might eat, He became flesh, and dwelled in us. [John 1:44] For Himself the Bread by means of the Evangelical clouds is being rained over the whole world, and, the hearts of preachers like heavenly doors, being opened, is being preached not to a murmuring and tempting synagogue, but to a Church believing and putting hope in Him. He is able also to feed the feeble faith of such as tempt not, but believe, with the signs of words uttered by the flesh and speeding through the air, as though it were fowls: not however with such as come from the north, where cold and mist do prevail, that is to say, eloquence which is pleasing to this world, but by bringing over the South Wind from Heaven; whither, except to the earth? In order that they who are feeble in faith, by hearing things earthly may be nourished up to receive things heavenly....

16. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, the anger of God went up upon them, and it slew among the most of them [Psalm 77:31]: that is, the most of them, or as some copies have it, the fat ones of them, which however in the Greek copies which we had, we did not find. But if this be the truer reading, what else must be understood by the fat ones of them, than men mighty in pride, concerning whom is said, their iniquity shall come forth as if out of fat? And the elect of Israel He fettered. Even there there were elect, with whose faith the generation crooked and embittering was not mixed. But they were fettered, so that they might in no sort profit them for whom they desired that they might provide from a fatherly affection. For what is conferred by human mercy, on those with whom God is angry? Or rather has He willed it to be understood, how that even the elect were fettered at the same time with them, in order that they who were diverse both in mind and in life, might endure sufferings with them for an example not only of righteousness, but also of patience? For we have learned that holy men were even led captive with sinners for no other reason; since in the Greek copies we read not ἐ νεπόδισεν, which is fettered; but συνεπόδισεν, which is rather fettered together with.

17. But the generation crooked and embittering, in all these things sinned yet more, and they believed not in His wonderful works [Psalm 77:32]. And in their days failed in vanity [Psalm 77:33]. Though they might, if they had believed, have had days in truth without failing, with Him to whom has been said, Your years shall not fail. Therefore, their days failed in vanity, and their years with haste. For the whole life of mortal men is hastening, and that which seems to be longer is but a vapour of somewhat longer duration.

18. Nevertheless, when he slew them they sought Him: not for the sake of eternal life, but fearing to end the vapour too soon. There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain according to the example of them. But the Scripture has so spoken of them as if they sought God who were slain; because they were one people, and it is spoken as if of one body: and they returned, and at dawn they came to God [Psalm 77:34]. And they remembered that God is their Helper, and the High God is their Redeemer [Psalm 77:35]. But all this is for the sake of acquiring temporal good things, and for avoiding temporal evil things. For they that did seek God for the sake of temporal blessings, sought not God indeed, but things. Thus with those God is worshipped with slavish fear, not free love. Thus then God is not worshipped, for that thing is worshipped which is loved. Whence because God is found to be greater and better than all things, He must be loved more than all things, in order that He may be worshipped.

19. Lastly, here let us see the words following: And they loved Him, he says, in their mouth, and in their tongue they lied unto Him [Psalm 77:36]. But their heart was not right with Him, and they were not counted faithful in His Testament [Psalm 77:37]. One thing on their tongue, another thing in their heart He found, unto whom the secret things of men are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when it does seek God for the sake of God. For one thing he desired of the Lord, the same he will require, that he may dwell always in the House of the Lord, and may meditate on the pleasantness of Him. Unto Whom says the heart of the faithful, I will be filled, not with the flesh-pots of the Egyptians, nor with melons and gourds, and garlick and onions, which a generation crooked and embittering did prefer even to bread celestial, [Exodus 16:3] nor with visible manna, and those same winged fowls; but, I will be filled, when Your glory shall be made manifest. For this is the inheritance of the New Testament, wherein they were not counted faithful; whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it has already been revealed, it is not in many that are called. For many have been called, but few are elect. [Matthew 20:16] Of such sort therefore was the generation crooked and embittering, even when they were seeming to seek God, loving in mouth, and in tongue lying; but in heart not right with God, while they loved rather those things, for the sake of which they required the help of God.

20. But He is Himself merciful, and will become propitious to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger [Psalm 77:38]. By these words many men promise to themselves impunity for their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, crooked and embittering; which has not directed their heart, and the spirit thereof has not been trusted with God: with whom it is not profitable to agree. For if, to speak in their words, God will perchance not destroy no not even bad men, without doubt He will not destroy good men. Why then do we not rather choose that wherein there is no doubt? For they that lie to Him in their tongue, though their heart does hold some other thing, do think indeed, and will, even God to be a liar, when He does menace upon such men eternal punishment. But while they do not deceive Him with their lying, He does not deceive them with speaking the truth. These words therefore of divine sayings, concerning which the crooked generation does cajole itself, let it not make crooked like its own heart: for even when it is made crooked, they continue right. For at first they may be understood according to that which is written in the Gospel, that you may be like your Father who is in the Heavens, who makes His sun to rise upon good men and evil men, and rains upon just men and unjust men. [Matthew 5:45] For who could not see, how great is the long-suffering of mercy with which He is sparing evil men? But before the Judgment, He spared then that nation in such sort, that He kindled not all His anger, utterly to root it up and bring it to an end: which thing in His words and in the intercession for their sins of His servant Moses does evidently appear, where God says, Let Me blot them out, and make you into a great nation: [Exodus 32:10] he intercedes, being more ready to be blotted out for them than that they should be; knowing that he is doing this before One Merciful, who inasmuch as by no means He would blot out him, would even spare them for his sake. For let us see how greatly He spared, and does still spare....

21. In the second place, that we may not seem to do violence to divine words, and lest in the place where there was said, He will not destroy them, we should say, But hereafter He will destroy them: concerning this very present Psalm let us turn to a very common phrase of the Scripture, whereby this question may be more diligently and more truly solved. Speaking of these same persons a little lower down, when He had made mention of the things which the Egyptians because of them had endured, He says,...And He led them unto the mount of His sanctification, the mount which His right hand won. And He cast out from their face the nations, and by lot distributed to them the land in the cord of distribution. If any one at these words should press a question upon us, and should say, How does he make mention of all these things as having been bestowed upon them, when the same persons were not led into the land of promise, as were delivered from Egypt, inasmuch as they were dead? What shall we reply but that they were spoken of, because they were the self-same people by means of a succession of sons?...

22. And He remembered that they are flesh, a spirit going and not returning [Psalm 77:39]. Therefore calling them and pitying them through His grace, He called them back Himself, because of themselves they could not return. For how does flesh return, a spirit walking and not turning back, while a weight of evil deserts does weigh it down unto the lowest and far places of evil, save through the election of grace?...For thus also is solved this no unimportant question, how it is written in the Proverbs, when the Scripture was speaking of the way of iniquity, all they that walk in her shall not return. [Proverbs 2:19] For it has been so spoken as if all ungodly men were to be despaired of: but the Scripture did only commend grace; for of himself man is able to walk in that way, but is not able of himself to return, except when called back by grace.

23. I say then of these crooked and embittering persons, How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place! [Psalm 77:40]. And they turned themselves and tempted God, and exasperated the Holy One of Israel [Psalm 77:41]. He is repeating that same unbelief of theirs, of which He had made mention above. But the reason of the repetition is, in order that there may be mentioned also the plagues which He inflicted on the Egyptians for their sakes: all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there follows what? They remembered not His hands, in the day when He redeemed them from the hand of the troubler [Psalm 77:42]. And he begins to speak of what things He did to the Egyptians: He set in Egypt His signs, and His prodigies in the plain of Thanis [Psalm 77:43]: and He turned their rivers into blood, and their showers lest they should drink [Psalm 77:44], or rather, the flowings of waters, as some do better understand by what is written in Greek, τὰ ὀμβρήματα, which in Latin we call scaturigines, waters bubbling from beneath. He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them [Psalm 77:45]. And He gave their fruit to the mildew, and their labours to the locust [Psalm 77:46]. And He slew with hail their vineyards, and their mulberry trees with frost [Psalm 77:47]. And He gave over to the hail their beasts of burden, and their possessions to the fire [Psalm 77:48]. He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels [Psalm 77:49]. He made a way to the course of His anger, and their beasts of burden He shut up in death [Psalm 77:50]. And He smote every first-born thing in the land of Egypt, the first-fruits of their labours in the tabernacles of Cham [Psalm 77:51].

24. All these punishments of the Egyptians may be explained by an allegorical interpretation, according as one shall have chosen to understand them, and to compare them to the things whereunto they must be referred. Which we too will endeavour to do; and shall do it the more properly, the more we shall have been divinely aided. For to do this, those words of this Psalm do constrain us, wherein it was said, I will open in parables my mouth, I will declare propositions from the beginning. For for this cause even some things have been here spoken of, which that they befell the Egyptians at all we read not, although all their plagues are most carefully related in Exodus according to their order, so that while that which is not there mentioned we are sure has not been mentioned in the Psalm to no purpose, and we can interpret the same only figuratively, we may at the same time understand that even the rest of the things which it is evident did happen, were done or described for the sake of some figurative meaning. For the Scripture does so do in many passages of the prophetic sayings....In the plagues therefore of the Egyptians, which are in the book which is called Exodus, where the Scripture has been especially careful, that those things whereby they were afflicted should be all related in order, there is not found what this Psalm has, and He gave to the mildew their fruits. This also wherein, when he had said, and He gave over to the hail their beasts, he has added, and their possession to the fire: of the beasts slain with hail is read in Exodus; [Exodus 9:25] but how their possession was burned with fire, is not read at all. Although voices and fires do come together with hail, just as thunderings do commonly accompany lightnings; nevertheless, it is not written that anything was given over to the fire that it should be burned. Lastly, the soft things which the hail could not hurt, are said not to have been smitten, that is, hurt with hard blows; which things the locust devoured afterwards. Also that which is here spoken of, and their mulberry trees with hoar-frost, is not in Exodus. For hoar-frost does differ much from hail; for in the clear winter nights the earth is made white with hoar-frost.

25. What then those things do signify, let the interpreter say as he can, let reader and hearer judge as is just. The water turned into blood seems to me to signify a carnal view of the causes of things. Dog-fly, are the manners of dogs, who see not even their parents when first they are born. The frog is very talkative vanity. Mildew does hurt secretly, which also some have interpreted by rust, others black mould: which evil thing to what vice is it more appropriately compared, than to what does show itself least readily, like the trusting much in one's self? For it is a blighting air which does work this secretly among fruits: just like in morals, secret pride, when a man thinks himself to be something, though he is nothing. [Galatians 6:3] The locust is malice hurting with the mouth, that is, with unfaithful testimony. The hail is iniquity taking away the goods of others; whence theft, robberies, and depredations do spring: but more by his wickedness the plunderer himself is plundered. The hoar-frost does signify the fault wherein the love of one's neighbour by the darkness of foolishness, like as it were by the cold of night, is frozen up. But the fire, if here it is not that which is mentioned which was in the hail out of the lightning clouds, forasmuch as he has said here, He gave over their possession to the fire, where he implies that a thing was burned, which by that fire we read not to have been done — it seems to me, I say, to signify the savageness of wrath, whereby even man-slaying may be committed. But by the death of beasts was figured, as far as I judge, the loss of chastity. For concupiscence, whereby offspring do arise, we have in common with beasts. To have this therefore tamed and ordered, is the virtue of chastity. The death of the first-born things, is the putting off of the very justice whereby a man does associate with mankind. But whether the figurative significations of these things be so, or whether they are better understood in another way, whom would it not move, that with ten plagues the Egyptians are smitten, and with ten commandments the tables are inscribed, that thereby the people of God should be ruled? Concerning the comparing of which one with the other, inasmuch as we have spoken elsewhere, there is no need to load the exposition of this Psalm therewith: thus much we remind you, that here too, though not in the same order, yet ten plagues of the Egyptians are commemorated, forasmuch as in the place of three which are in Exodus and are not here, to wit, lice, boils, darkness; other three are commemorated, which are not there, that is to say, mildew, hoarfrost, and fire; not of lightning, but that where-unto their possession was given over, which is not read of in that place.

26. But it has been clearly enough intimated, that by the judgment of God these things befell them through the instrumentality of evil angels, in this wicked world, as though it were in Egypt and in the plain of Thanis, where we ought to be humble, until there come that world, wherein we may earn to be exalted out of this humiliation. For even Egypt in the Hebrew tongue does signify darkness or tribulations, in which tongue, Thanis, as I have observed, is understood to be humble commandment. Concerning the evil angels therefore in this Psalm, while he was speaking of those very plagues, there has been something inserted, which must not be passed over cursorily: He sent upon them, he says, an infliction through evil angels. Now that the devil and his angels are so very evil, that for them everlasting fire is prepared, no believer is ignorant: but that there should be sent by means of them an infliction from the Lord God upon certain whom He judges to be deserving of this punishment, seems to be a hard thing to those who are little prone to consider, how the perfect justice of God does use well even evil things. For these indeed, as far as regards their substance, what other person but Himself has made? But evil He has not made them: yet He does use them, inasmuch as He is good, well, that is, conveniently and justly: just as on the other hand unrighteous men do use His good creatures in evil manner. God therefore does use evil angels not only to punish evil men, as in the case of all those concerning whom the Psalm does speak, as in the case of king Achab, whom a spirit of lying by the will of God did beguile, in order that he might fall in war: [1 Kings 22:20] but also to prove and make manifest good men, as He did in the case of Job. But as far as regards that corporal matter of visible elements, I suppose that thereof angels both good and evil are able to make use, according to the power given to each: just as also men good and evil do use such things, as far as they are able, according to the measure of human infirmity. For we use both earth and water, and air, and fire, not only in things necessary for our support, but also in many operations superfluous and playful, and marvellously artificial. For countless things, which are called μηχανήματα, are moulded out of these elements scientifically employed. But over these things angels have a far more extended power, both the good and the evil, though greater is that which the good have; but only so far as is commanded or permitted by the will and providence of God; on which terms also we have it. For not even in these cases are we able to do all that we will. But in a book the most unerring we read that the devil was able even to send fire from Heaven, to burn up with wonderful and awful fierceness so great a number of the cattle of a holy man: [Job 1:16] which thing no one of the faithful would dare perchance to ascribe to the devil, except it were read on the authority of Holy Scripture. But that man, being by the gift of God just and firm, and of godly knowledge, says not, The Lord has given, the devil has taken away: but, The Lord has given, the Lord has taken away: [Job 1:21] very well knowing that even what the devil was able to do with these elements, he would still not have done to a servant of God, except at his Lord's will and permission; he did confound the malice of the devil, forasmuch as he knew who it was that was making use thereof to prove him. In the sons then of unbelief like as it were in his own slaves, he does work, [Ephesians 2:2] like men with their beasts, and even therewith only so far as is permitted by the just judgment of God. But it is one thing when his power is restrained from treating even his own as he pleases, by a greater power; another thing when to him power is given even over those who are alien from him. Just as a man with his beast, as men understand it, does what he will, and yet does not indeed, if he be restrained by a greater power: but with another man's beast to do something, he does wait until power be given from him unto whom it belongs. In the former case the power which there was is restrained, in the latter that which there was not is conceded.

27. And if such be the case, if through evil angels God did inflict those plagues upon the Egyptians, shall we dare to say that the water also was turned into blood by means of those same angels, and that frogs were created by means of the same, the like whereunto even the magicians of Pharaoh were able to make by their enchantments; [Exodus 8:7] so as that evil angels stood on both sides, on the one side afflicting them, on the other side deceiving them, according to the judgment and dispensation of the most just and most omnipotent God, who does justly make use of even the naughtiness of unrighteous men? I dare not to say so. For whence was it that the magicians of Pharaoh could by no means make lice? [Exodus 8:18-19] Was it not because even these same evil angels were not suffered to do this? Or, to speak more truly, is not the cause hidden, and it does exceed our powers of inquiry? For if we shall have supposed that God wrought those things by means of evil angels, because punishments were being inflicted, and not blessings being bestowed, as though God does inflict punishments upon no one by means of good angels, but by means of those executioners as it were of the heavenly wrath; the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to have entertained under their roof evil angels; the which, as being contrary to the most evident Scriptures, far be it that we should think. It is clear then that these things might have been done to men by means of good and evil angels. What should be done or when it should be done does escape me: but Him that does it, it escapes not, and him unto whom He shall have willed to reveal it. Nevertheless, as far as divine Scripture does yield to our application thereto, on evil men that punishments are inflicted both by means of good angels, as upon the Sodomites, and by means of evil angels, as upon the Egyptians, we read: but that just men with corporal penances by means of good angels are tried and proved, does not occur to me.

28. But as far as regards the present passage of this Psalm, if we dare not ascribe those things which were marvellously formed out of creatures, to evil angels; we have a thing which without doubt we can ascribe to them; the dyings of the beasts, the dyings of the first-born, and this especially whence all these things proceeded, namely, the hardening of heart, so that they would not let go the people of God. [Exodus 4:21] For when God is said to make this most iniquitous and malignant obstinacy, He makes it not by suggesting and inspiring, but by forsaking, so that they work in the sons of unbelief that which God does duly and justly permit. [Ephesians 2:2]...Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, I will open in parables my mouth, are most appropriately believed by means of evil angels to have been wrought in those that are made subject to them by Divine justice. For neither when that comes to pass of which the apostle speaks, God gave them over into the lusts of their heart, that they should do things which are not convenient, can it be but that those evil angels dwell and rejoice therein, as in the matter of their own work: unto whom most justly is human haughtiness made subject, in all save those whom grace does deliver. And for these things who is sufficient? [2 Corinthians 2:16] Whence when he had said, He sent unto them the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels; for this which he has added, a way He has made for the path of His anger [Psalm 77:50], whose eye, I pray, is sufficient to penetrate, so that it may understand and take in the sense lying hidden in so great a profundity? For the path of the anger of God was that whereby He punished the ungodliness of the Egyptians with hidden justice: but for that same path He made a way, so that drawing them forth as it were from secret places by means of evil angels unto manifest offenses, He most evidently inflicted punishment upon those that were most evidently ungodly. From this power of evil angels nothing does deliver man but the grace of God, whereof the Apostle speaks, Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of His love: [Colossians 1:13] of which things that people did bear the figure, when they were delivered from the power of the Egyptians, and translated into the kingdom of the land of promise flowing with milk and honey, which does signify the sweetness of grace.

29. The Psalm proceeds then after the commemoration of the plagues of the Egyptians [Psalm 77:51] and says, And He took away like sheep His people, and He led them through like a flock in the desert [Psalm 77:52]. And He led them down in hope, and they feared not, and their enemies the sea covered [Psalm 77:53]. This comes to pass to so much the greater good, as it is a more inward thing, wherein being delivered from the power of darkness, we are in mind translated into the Kingdom of God, and with respect to spiritual pastures we are made to become sheep of God, walking in this world as it were in a desert, inasmuch as to no one is our faith observable: whence says the Apostle, Your life is hidden with Christ in God. [Colossians 3:3] But we are being led home in hope, For by hope we are saved. [Romans 8:24] Nor ought we to fear. For, If God be for us, who can be against us? [Romans 8:31] And our enemies the sea has covered, He has effaced them in baptism by the remission of sins.

30. In the next place there follows, And He led them into the mountain of His sanctification [Psalm 77:54]. How much better into Holy Church! The mountain which His right hand has gotten. How much higher is the Church which Christ has gotten, concerning whom has been said, And to whom has the arm of the Lord been revealed? [Isaiah 53:1] [Psalm 77:55]. And He cast forth from the face of them the nations. And from the face of His faithful. For nations in a manner are the evil spirits of Gentile errors. And by lot He divided unto them the land in the cord of distribution. And in us all things one and the same Spirit does work, dividing severally to every one as He wills. [1 Corinthians 12:11]

31. And He made to dwell in their tabernacles the tribes of Israel. In the tabernacles, he says, of the Gentiles He made the tribes of Israel to dwell, which I think can better be explained spiritually, inasmuch as unto celestial glory, whence sinning angels have been cast forth and cast down, by Christ's grace we are being uplifted. For that generation crooked and embittering, inasmuch as for these corporal blessings they put not off the coat of oldness, Did tempt yet, and provoked the high God, and His testimonies they kept not [Psalm 77:56]: and they turned them away, and they kept not the covenant, like their fathers [Psalm 77:57]. For under a sort of covenant and decree they said, All things which our Lord God has spoken we will do, and we will hear. [Exodus 19:8] It is a remarkable thing indeed which he says, like their fathers: while throughout the whole text of the Psalm he was seeming to speak of the same men as it were, yet now it appears that the words did concern those who were already in the land of promise, and that the fathers spoken of were of those who did provoke in the desert. They were turned, he says, into a crooked, or, as some copies have it, into a perverse bow [Psalm 77:58]. But what this is does better appear in that which follows, where he says, And unto wrath they provoked Him with their hills [Psalm 77:59]. It does signify that they leaped into idolatry. The bow then was perverted, not for the name of the Lord, but against the name of the Lord: who said to the same people, You shall have none other Gods but Me. [Exodus 20:3] But by the bow He does signify the mind's intention. This same idea, lastly, more clearly working out, And in their graven idols, he says, they provoked Him to indignation.

32. God heard, and He despised: that is, He gave heed and took vengeance. And unto nothing He brought Israel exceedingly [Psalm 77:60]. For when God despised, what were they who by God's help were what they were? But doubtless he is commemorating the doing of that thing, when they were conquered by the Philistines in the time of Heli the priest, and the Ark of the Lord was taken, and with great slaughter they were laid low. This it is that he speaks of. And He rejected the tabernacle of Selom, His tabernacle, where He dwelled among men [Psalm 77:61]. He has elegantly explained why He rejected His tabernacle, when he says, where He dwelled among men. When therefore they were not worthy for Him to dwell among, why should He not reject the tabernacle, which indeed not for Himself He had established, but for their sakes, whom now He judged unworthy for Him to dwell among. And He gave over unto captivity their strength, and their beauty unto the hands of the enemy. The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calls their virtue and beauty. Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He does terrify them by a Prophet, saying, See ye what I have done to Selom, where was My tabernacle. [Jeremiah 7:12] And He ended with the sword His people, and His inheritance He despised [Psalm 77:62]. Their young men the fire devoured: that is, wrath. And their virgins mourned not [Psalm 77:63]. For not even for this was there leisure, in fear of the foe. Their priests fell by the sword, and their widows were not lamented [Psalm 77:64]. For there fell by the sword the sons of Heli, of one of whom the wife being widowed, and presently dying in child-birth, [1 Samuel 4:19] because of the same confusion could not be mourned with the distinction of a funeral. And the Lord was awakened as one sleeping [Psalm 77:65]. For He seems to sleep, when He gives His people into the hands of those whom He hates, when there is said to them, Where is your God? He was awakened, then, like one sleeping, like a mighty man drunken with wine. No one would dare to say this of God, save His Spirit. For he has spoken, as it seems to ungodly men reviling; as if like a drunken man He sleeps long, when He succours not so speedily as men think.

33. And He smote His enemies in the hinder parts [Psalm 77:66]: those, to wit, who were rejoicing that they were able to take His Ark: for they were smitten in their back-parts. [1 Samuel 5:6] Which seems to me to be a sign of that punishment, wherewith a man will be tortured, if he shall have looked back upon things behind; which, as says the Apostle, he ought to value as dung. [Philippians 3:8] For they that do so receive the Testament of God, as that they put not off from them the old vanity, are like the hostile nations, who did place the captured Ark of the Testament beside their own idols. And yet those old things even though these be unwilling do fall: for all flesh is hay, and the glory of man as the flower of hay. The hay has dried up, and the flower has fallen off: [Isaiah 40:6-7] but the Ark of the Lord abides for everlasting, to wit, the secret testament of the kingdom of Heaven, where is the eternal Word of God. But they that have loved things behind, because of these very things most justly shall be tormented. For everlasting reproach He has given to them. [Psalm 77:67].

34. And He rejected, he says, the tabernacle of Joseph, and the tribe of Ephraim He chose not [Psalm 77:68]. And He chose the tribe of Judah [Psalm 77:69]. He has not said, He rejected the tabernacle of Reuben, who was the first-born son of Jacob; [Genesis 49:3] nor them that follow, and precede Judah in order of birth; so that they being rejected and not chosen, the tribe of Judah was chosen. For it might have been said that they were deservedly rejected; because even in the blessing of Jacob wherewith he blessed his sons, he mentions their sins, [Genesis 49:5] and deeply abhors them; though among them the tribe of Levi merited to be the priestly tribe, whence also Moses was. [Exodus 2:1] Nor has he said, He rejected the tabernacle of Benjamin, or the tribe of Benjamin He chose not, out of which a king already had begun to be; for thence there had been chosen Saul; [1 Samuel 9:1] whence because of the very proximity of the time, when he had been rejected and refused, and David chosen, [1 Samuel 16:1] this might conveniently have been said; but yet was not said: but he has named those especially who seemed to excel for more surpassing merits. For Joseph fed in Egypt his father and his brethren, and having been impiously sold, because of his piety, chastity, wisdom, he was most justly exalted; [Genesis 41:40] and Ephraim by the blessing of his grandfather Jacob was preferred before his elder brother: and yet God rejected the tabernacle of Joseph, and the tribe of Ephraim He chose not. In which place by these names of renowned merit, what else do we understand but that whole people with old cupidity requiring of the Lord earthly rewards, rejected and refused, but the tribe of Judah chosen not for the sake of the merits of that same Judah? For far greater are the merits of Joseph, but by the tribe of Judah, inasmuch as thence arose Christ according to the flesh, the Scripture does testify of the new people of Christ preferred before that old people, the Lord opening in parables His mouth. Moreover, thence also in that which follows, the Mount Sion which He chose, we do better understand the Church of Christ, not worshipping God for the sake of the carnal blessings of the present time, but from afar looking for future and eternal rewards with the eyes of faith: for Sion too is interpreted a looking out.

35. Lastly there follows, and He built like as of unicorns His sanctification [Psalm 77:70]: or, as some interpreters have made thereof a new word, His sanctifying. The unicorns are rightly understood to be those, whose firm hope is uplifted unto that one thing, concerning which another Psalm says, One thing I have sought of the Lord, this I will require. But the sanctifying of God, according to the Apostle Peter, is understood to be a holy people and a royal priesthood. [1 Peter 2:9] But that which follows, in the land which He founded for everlasting: which the Greek copies have εἰς τὸν αἰῶνα, whether it be called by us for everlasting, or for an age, is at the pleasure of the Latin translators; forasmuch as it does signify either: and therefore the latter is found in some Latin copies, the former in others. Some also have it in the plural, that is, for ages: which in the Greek copies which we have had we have not found. But which of the faithful would doubt, that the Church, even though, some going, others coming, she does pass out of this life in mortal manner, is yet founded for everlasting?

36. And He chose David His servant [Psalm 77:71]. The tribe, I say, of Judah, for the sake of David: but David for the sake of Christ: the tribe then of Judah for the sake of Christ. At whose passing by blind men cried out, Have pity on us, Son of David: [Matthew 20:30] and immediately by His pity they received light, because true was the thing which they cried out. This then the Apostle does not cursorily speak of, but does heedfully notice, writing to Timothy, Be thou mindful, that Christ Jesus has risen from the dead, of the seed of David, etc. [2 Timothy 2:8] Therefore the Saviour Himself, made according to the flesh of the seed of David, is figured in this passage under the name of David, the Lord opening in parables His mouth. And let it not move us, that when he had said, and He chose David, under which name he signified Christ, he has added, His servant, not His Son. Yea even hence we may perceive, that not the substance of the Only-Begotten coeternal with the Father, but the form of a servant was taken of the seed of David.

37. And He took him from the flocks of sheep, from behind the teeming sheep He received him: to feed Jacob His servant, and Israel His inheritance [Psalm 77:72]. This David indeed, of whose seed the flesh of Christ is, from the pastoral care of cattle was translated to the kingdom of men: but our David, Jesus Himself, from men to men, from Jews to Gentiles, was yet according to the parable from sheep to sheep taken away and translated. For there are not now in that land Churches of Judæa in Christ, which belonged to them of the circumcision after the recent Passion and Resurrection of our Lord, of whom says the Apostle, But I was unknown by face to the Churches of Judæa, which are in Christ, etc. [Galatians 1:22-23] Already from hence those Churches of the circumcised people have passed away: and thus in Judæa, which now does exist on the earth, there is not now Christ. He has been removed thence, now He does feed flocks of Gentiles. Truly from behind teeming sheep He has been taken thence. For those former Churches were of such sort, as that of them it is said in the Song of Songs, Your teeth — are like a flock of shorn ewes going up from the washing, all of which do bear twins, and a barren one is not among them. [Song of Songs 4:2] For they then laid aside like as it were fleeces the burdens of the world, [Acts 2:45] when before the feet of the Apostles they laid the prices of their sold goods, [Acts 4:34-35] going up from that Laver, concerning which the apostle Peter does admonish them, when they were troubled because they had shed the blood of Christ, and he says, Repent ye, and let each one of you be baptized in the name of the Lord Jesus Christ, and your sins shall be forgiven you. [Acts 2:38] But twins they begot, the works, to wit, of the two commandments of twin love, love of God, and love of one's neighbour: whence a barren one there was not among them. From behind these teeming sheep our David having been taken, does now feed other flocks among the Gentiles, and those too Jacob and Israel. For thus has been said, to feed Jacob His servant, and Israel His inheritance....Unless perchance any one be willing to make such a distinction as this; viz. that in this time Jacob serves; but he will be the eternal inheritance of God, at that time when he shall see God face to face, whence he has received the name Israel. [Genesis 32:28]

38. And He fed them, he says, in the innocence of His heart [Psalm 77:73]. What can be more innocent than He, who not only had not any sin whereby to be conquered, but even not any to conquer? And in the understanding of His hands He led them home: or, as some copies have it, in the understandings of His hands. Any other man might suppose that it would have been better had it been said thus, in innocence of hands and understanding of heart; but He who knew better than others what He spoke, preferred to join with the heart innocence, and with the hands understanding. It is for this reason, as far as I judge; because many men think themselves innocent, who do not evil things because they fear lest they should suffer if they shall have done them; but they have the will to do them, if they could with impunity. Such men may seem to have innocence of hands, but yet not that of heart. And what, I pray, or of what sort is that innocence, if of heart it is not, where man was made after the image of God? [Genesis 1:27] But in this which he says, in understanding (or intelligence) of His hands He led them home, he seems to me to have spoken of that intelligence which He does Himself make in believers: and so of His hands: for making does belong to the hands, but in the sense wherein the hands of God may be understood; for even Christ was a Man in such sort, that He was also God....

1. Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to be evidently fulfilled. For when these things were being sung in the times of King David, nothing of such sort, by the hostility of the Gentiles, as yet had befallen the city Jerusalem, nor the Temple of God, which as yet was not even built. For that after the death of David his son Salomon made a temple to God, who is ignorant? That is spoken of therefore as though past, which in the Spirit was seen to be future.

O God, the Gentiles have come into Your inheritance [Psalm 78:1]. Under which form of expression other things which were to come to pass, are spoken of as having been done. Nor must this be wondered at, that these words are being spoken to God. For they are not being represented to Him not knowing, by whose revelation they are foreknown; but the soul is speaking with God with that affection of godliness, of which God knows. For even the things which Angels proclaim to men, they proclaim to them that know them not; but the things which they proclaim to God, they proclaim to Him knowing, when they offer our prayers, and in ineffable manner consult the eternal Truth respecting their actions, as an immutable law. And therefore this man of God is saying to God that which he is to learn of God, like a scholar to a master, not ignorant but judging; and so either approving what he has taught, or censuring what he has not taught: especially because under the appearance of one praying, the Prophet is transforming into himself those who should be at the time when these things were to come to pass. But in praying it is customary to declare those things to God which He has done in taking vengeance, and for a petition to be added, that henceforth He should pity and spare. In this way here also by him the judgments are spoken of by whom they are foretold, as if they were being spoken of by those whom they befell, and the very lamentation and prayer is a prophecy.

2. They have defiled Your holy Temple, they have made Jerusalem for a keeping of apples. They have made the dead bodies of Your servants morsels for the fowls of heaven, the fleshes of Your saints for the beasts of the earth [Psalm 78:2]. They have poured forth their blood like water in the circuit of Jerusalem, and there was no one to bury them [Psalm 78:3]. If in this prophecy any one of us shall have thought that there must be understood that laying waste of Jerusalem, which was made by Titus the Roman Emperor, when already the Lord Jesus Christ, after His Resurrection and Ascension, was being preached among the Gentiles, it does not occur to me how that people could now have been called the inheritance of God, as not holding to Christ, whom having rejected and slain, that people became reprobate, which not even after His Resurrection would believe in Him, and even killed His Martyrs. For out of that people Israel whosoever have believed in Christ; to whom the offer of Christ was made, and in a manner the healthful and fruitful fulfilment of the promise; concerning whom even the Lord Himself says, I am not sent but to the sheep which have been lost of the house of Israel, [Matthew 15:24] the same are they that out of them are the sons of promise; the same are counted for a seed; [Romans 9:8] the same do belong to the inheritance of God. From hence are Joseph that just man, and the Virgin Mary who bore Christ: [Matthew 1:16] hence John Baptist the friend of the Bridegroom, and his parents Zacharias and Elisabeth: [Luke 1:5] hence Symeon the old, [Luke 2:25] and Anna the widow, who heard not Christ speaking by the sense of the body; but while yet an infant not speaking, by the Spirit perceived Him: hence the blessed Apostles: hence Nathanael, in whom guile was not: [John 1:47] hence the other Joseph, who himself too looked for the kingdom of God: hence that so great multitude who went before and followed after His beast, saying, Blessed is He that comes in the name of the Lord: [Matthew 21:9] among whom was also that company of children, in whom He declared to have been fulfilled, Out of the mouth of infants and sucklings You have perfected praise. Hence also were those after His resurrection, of whom on one day three and on another five thousand were baptized, welded into one soul and one heart by the fire of love; of whom no one spoke of anything as his own, but to them all things were common. [Acts 4:32] Hence the holy deacons, of whom Stephen was crowned with martyrdom before the Apostles. [Acts 7:59] Hence so many Churches of Judæa, which were in Christ, unto whom Paul was unknown by face, [Galatians 1:22] but known for an infamous ferocity, and more known for Christ's most merciful grace. Hence even he, according to the prophecy sent before concerning him, a wolf ravening, in the morning carrying off, and in the evening dividing morsels; [Genesis 49:27] that is, first as persecutor carrying off unto death, afterwards as a preacher feeding unto life. These are they that are out of that people the inheritance of God....So then even at this time a remnant through election of Grace have been saved. This remnant out of that nation does belong to the inheritance of God: not those concerning whom a little below he says, But the rest have been blinded. For thus he says. What then? That which Israel sought, this he has not obtained: but the election has obtained it: but the rest have been blinded. [Romans 11:7] This election then, this remnant, that people of God, which God has not cast off, is called His inheritance. But in that Israel, which has not obtained this, in the rest that were blinded, there was no longer an inheritance of God, in reference to whom it is possible that there should be spoken, after the glorification of Christ in the Heavens, in the time of Titus the Emperor, O God, there have come the Gentiles unto Your inheritance, and the other things which in this Psalm seem to have been foretold concerning the destruction of both the temple and city belonging to that people.

3. Furthermore herein we ought either to perceive those things which were done by other enemies, before Christ had come in the flesh: at that time when there were even the holy prophets, when the carrying away into Babylon took place, [2 Kings 24:14] and that nation was grievously afflicted, and at the time when under Antiochus also the Maccabees, having endured horrible sufferings, were most gloriously crowned. [2 Maccabbees vii] Or certainly if after the Resurrection and Ascension of the Lord the inheritance of God must be understood to be here spoken of; such things must be understood herein, as at the hands of worshippers of idols, and enemies of the name of Christ, His Church, in such a multitude of martyrs, endured....This Church then, this inheritance of God, out of circumcision and uncircumcision has been congregated, that is, out of the people of Israel, and out of the rest of the nations, by means of the Stone which the builders rejected, and which has become for the Head of the corner, in which corner as it were two walls coming from different quarters were united. For Himself is our peace, who has made both one, that He might build two into Himself, making peace, and might unite together both in one Body unto God: in which Body we are sons of God, crying, Abba Father. [Romans 8:15] Abba, on account of their language; Father, on account of ours. For Abba is the same as Father....

4. But now in that which follows, they have made Jerusalem for a keeping of apples; even the Church herself is rightly understood under this name, even the free Jerusalem our mother, [Galatians 4:26] concerning whom has been written, many more are the sons of the forsaken, than of her that has the husband. [Isaiah 54:1] The expression, for a keeping of apples, I think must be understood of the desertion which the wasting of persecution has effected: that is, like a keeping of apples; for the keeping of apples is abandoned, when the apples have passed away. And certes when through the persecuting Gentiles the Church seemed to be forsaken, unto the celestial table, like as it were many and exceeding sweet apples from the garden of the Lord, the spirits of the martyrs did pass away.

5. They have made, he says, the dead bodies of Your servants morsels for the fowls of heaven, the fleshes of Your saints for the beasts of the earth [Psalm 78:2]. The expression, dead bodies, has been repeated in fleshes: and the expression, of Your servants, has been repeated in, of Your saints. This only has been varied, to the fowls of heaven, and to the beasts of the earth. Better have they interpreted who have written dead, than as some have it, mortal. For dead is only said of those that have died; but mortal is a term applied even to living bodies. When then, as I have said, to their Husbandman the spirits of martyrs like apples had passed away, their dead bodies and their fleshes they set before the fowls of heaven and the beasts of the earth: as if any part of them could be lost to the resurrection, whereas out of the hidden recesses of the natural world He will renew the whole, by whom even our hairs have been numbered. [Matthew 10:30]

6. They have poured forth their blood like water, that is, abundantly and wantonly, in the circuit of Jerusalem [Psalm 78:3]. If we herein understand the earthly city Jerusalem, we perceive the shedding of their blood in the circuit thereof, whom the enemy could find outside the walls. But if we understand it of that Jerusalem, concerning whom has been said, many more are the sons of her that was forsaken, than of her that has the husband, [Isaiah 54:1] the circuit thereof is throughout the universal earth. For in that lesson of the Prophet, wherein is written, many more are the sons of her that was forsaken, than of her that has the husband: a little after unto the same is said, and He that has delivered you, shall be called the God of Israel of the universal earth. [Isaiah 54:5] The circuit then of this Jerusalem in this Psalm must be understood as follows: so far as at that time the Church had been expanded, bearing fruit, and growing in the universal world, when in every part thereof persecution was raging, and was making havoc of the Martyrs, whose blood was being shed like water, to the great gain of the celestial treasuries. But as to that which has been added, and there was no one to bury: it either ought not to seem to be an incredible thing that there should have been so great a panic in some places, that not any buriers at all of holy bodies came forward: or certes that unburied corpses in many places might lie long time, until being by the religious in a manner stolen they were buried.

7. We have become, he says, a reproach to our neighbours [Psalm 78:4]. Therefore precious not in the sight of men, from whom this reproach was, but precious in the sight of the Lord is the death of His saints. A scoffing and derision: or, as some have interpreted it, a mockery to them that are in our circuit. It is a repetition of the former sentence. For that which above has been called, a reproach, the same has been repeated in, a scoffing and derision: and that which above has been said in, to our neighbours, the same has been repeated in, to them that are in our circuit. Moreover, in reference to the earthly Jerusalem, the neighbours, and those in the circuit of that nation, are certainly understood to be other nations. But in reference to the free Jerusalem our mother, [Galatians 4:26] there are neighbours even in the circuit of her, among whom, being her enemies, the Church dwells in the circuit of the round world.

8. In the second place now giving utterance to an evident prayer, whence it may be perceived that the calling to remembrance of former affliction is not by way of information but prayer; How long, he says, O Lord, will You be angry, unto the end? Shall Your jealousy burn like fire? [Psalm 78:5]. He is evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end; but that He moderate His chastening, according to that which is said in another Psalm, You shall feed us with the bread of tears, and You shall give us to drink of tears in measure. For the, how long, O Lord, will You be angry, unto the end? has been spoken in the same sense as if it had been said, Be not, O Lord, angry unto the end. And in that which follows, shall Your jealousy burn like fire? both words must be understood, both, how long, and, unto the end: just as if there had been said, how long shall there burn like fire Your jealousy unto the end? For these two words must be understood in the same manner as that word which was used a little higher up, namely, they have made. For while the former sentence has, they have made the dead bodies of Your servants morsels for the fowls of heaven: this word the latter sentence has not, wherein is said, the fleshes of Your saints for the beasts of the earth; but there is surely understood what the former has, namely, they have made.

Moreover, the anger and jealousy of God are not emotions of God; as some do charge upon the Scriptures which they do not understand: but under the name of anger is to be understood the avenging of iniquity; under the name of jealousy, the exaction of chastity; that the soul may not despise the law of her Lord, and perish by departing in fornication from the Lord. These then in their actual operation in men's affliction are violent; but in the disposal of God they are calm, unto whom has been said, But You, O Lord of virtues, judge with calmness. [Wisdom 12:18] But it is clearly enough shown by these words, that for sins these tribulations do befall men, though they be faithful: although hence may bloom the Martyrs' glory by occasion of their patience, and the yoke of discipline godly endured as the scourge of the Lord. Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous, [Daniel 3:21] of this the holy Prophets in captivity, do testify. For although paternal correction most bravely and most godly they endure, yet they do not hide the fact, that these things have befallen them for the deservings of their sins.. ..

9. But that which he adds, Pour forth Your anger upon the nations which have not known You, and upon the kingdoms which have not called upon Your name [Psalm 78:6]; this too is a prophecy, not a wish. Not in the imprecation of malevolence are these words spoken, but foreseen by the Spirit they are predicted: just as in the case of Judas the traitor, the evil things which were to befall him have been so prophesied as if they were wished. For in like manner as the prophet does not command Christ, though in the imperative mood he gives utterance to what he says, Gird Your sword about Your thigh, O Most Mighty: in Your beauty and in Your goodliness, both go on, and prosperously proceed, and reign: so he does not wish, but does prophesy, who says, Pour forth Your anger upon the nations which have not known You. Which in his usual way he repeats, saying, And upon the kingdoms which have not called upon Your name. For nations have been repeated in kingdoms: and that they have not known Him, has been repeated in this, that they have not called upon His name. How then must be understood, what the Lord says in the Gospel [Luke 12:47-48] concerning stripes, the many and the few? If greater the anger of God is against the nations, which have not known the Lord? For in this which he says, Pour forth Your anger, with this word he has clearly enough pointed out, how great anger he has willed that there should be understood. Whence afterwards he says, Render to our neighbours seven times as much. Is it not that there is a great difference between servants, who, though they know not the will of their Lord, do yet call upon His name, and those that are aliens from the family of so great a Master, who are so ignorant of God, as that they do not even call upon God? For in place of Him they call upon either idols or demons, or any creature they choose; not the Creator, who is blessed forever. For those persons, concerning whom he is prophesying this, he does not even intimate to be so ignorant of the will of their God, as that still they fear the Lord Himself; but so ignorant of the Lord Himself, that they do not even call upon Him, and that they stand forth as enemies of His name. There is a great difference then between servants not knowing the will of their God, and yet living in His family and in His house, and enemies not only setting the will against knowing the Lord Himself, but also not calling upon His name, and even in His servants fighting against it.

10. Lastly, there follows, For they have eaten up Jacob, and his place they have made desolate [Psalm 78:7]....How we should view the place of Jacob, must be understood. For rather the place of Jacob may be supposed to be that city, wherein was also the Temple, whither-unto the whole of that nation for the purpose of sacrifice and worship, and to celebrate the Passover, the Lord had commanded to assemble. For if the assemblies of Christians, letted and suppressed by persecutors, has been what the Prophet would have to be understood, it would seem that he should have said, places made desolate, not place. Still we may take the singular number as put for the plural number; as dress for clothes, soldiery for soldiers, cattle for beasts: for many words are usually spoken in this manner, and not only in the mouths of vulgar speakers, but even in the eloquence of the most approved authorities. Nor to divine Scripture herself is this form of speech foreign. For even she has put frog for frogs, locust for locusts, and countless expressions of the like kind. But that which has been said, They have eaten up Jacob, the same is well understood, in that many men into their own evil-minded body, that is, into their own society, they have constrained to pass.

11. ...He subjoins, Remember not our iniquities of old [Psalm 78:8]. He says not bygone, which might have even been recent; but of old, that is, coming from parents. For to such iniquities judgment, not correction, is owing. Speedily let Your mercies anticipate us. Anticipate, that is, at Your judgment. For mercy exalts above in judgment. [James 2:13] Now there is judgment without mercy, but to him that has not showed mercy. But whereas he adds, for we have become exceeding poor: unto this end he wills that the mercies of God should be understood to anticipate us; that our own poverty, that is, weakness, by Him having mercy, should be aided to do His commandments, that we may not come to His judgment to be condemned.

12. Therefore there follows, Help us, O God, our healing One [Psalm 78:9]. By this word which he says, our healing One, he does sufficiently explain what sort of poverty he has willed to be understood, in that which he had said, for we have become exceeding poor. For it is that very sickness, to which a healer is necessary. But while he would have us to be aided, he is neither ungrateful to grace, nor does he take away free-will. For he that is aided, does also of himself something. He has added also, for the glory of Your Name, O Lord, deliver us: in order that he who glories, not in himself, but in the Lord may glory. [1 Corinthians 1:31] And be merciful, he says, to our sins for Your Name's sake: not for our sake. For what else do our sins deserve, but due and condign punishments? But be merciful to our sins, for Your Name's sake. Thus then You deliver us, that is, rescue us from evil things, while You both aid us to do justice, and art merciful to our sins, without which in this life we are not. For in Your sight shall no man living be justified. But sin is iniquity. And if You shall have marked iniquities, who shall stand?

13. But that which he adds, lest at any time they should say among the Gentiles, Where is their God? [Psalm 78:10] must be taken as rather for the Gentiles themselves. For to a bad end they come that have despaired of the true God, thinking that either He is not, or does not help His own, and is not merciful to them. But this which follows, and that there may be known among the nations before our eyes the vengeance of the blood of Your servants which has been shed: is either to be understood as of the time, when they believe in the true God that used to persecute His inheritance; because even that is vengeance, whereby is slain the fierce iniquity of them by the sword of the Word of God, concerning which has been said, Gird Your sword: or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There is also another kind of vengeance; that wherein the Church's enlargement and fruitfulness in this world after so great persecutions, wherein they supposed she would utterly perish, the sinner and unbeliever and enemy sees, and is angry; with his teeth he shall gnash, and shall pine away. For who would dare to deny that even this is a most heavy punishment? But I know not whether that which he says, before our eyes, is taken with sufficient elegance, if by this sort of punishment we understand that which is done in the inmost recesses of the heart, and does torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last punishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, that there may be known before our eyes vengeance among the nations.

14. And this indeed, as we have said, is a prophecy, not a wish....And the Lord in the Gospel [Luke 18:3] has set before us the widow for an example, who longing to be avenged, did intercede with the unjust judge, who at length heard her, not as being guided by justice, but overcome with weariness: but this the Lord has set before us, to show that much more the just God will speedily make the judgment of His elect, who cry unto Him day and night. Thence is also that cry of the Martyrs under the altar of God, [Revelation 6:9] that they may be avenged in the judgment of God. Where then is the, Love your enemies, do good unto them that hate you, and pray for them that persecute you? [Matthew 5:44] Where is also the, Not rendering evil for evil, nor cursing for cursing: [1 Peter 3:9] and, unto no man rendering evil for evil? [Romans 12:17]...For when the Lord was exhorting us to love enemies, He set before us the example of our Father, who is in Heaven, who makes His sun to rise upon good men and evil men, and rains upon just men and unjust men: [Matthew 5:45] does He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened? Let therefore an enemy be so loved as that the Lord's justice whereby he is punished displease us not, and let the justice whereby he is punished so please us, as that the joy is not at his evil but at the good Judge. But a malevolent soul is sorrowful, if his enemy by being corrected shall have escaped punishment: and when he sees him punished, he is so glad that he is avenged, that he is not delighted with the justice of God, whom he loves not, but with the misery of that man whom he hates: and when he leaves judgment to God, he hopes that God will hurt more than he could hurt: and when he gives food to his hungering enemy, and drink to him thirsty, he has an evil-minded sense of that which is written, For thus doing you shall heap coals of fire upon his head. [Romans 12:20]...In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one anything but good, which is godliness in this world, everlasting life in that to come; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scriptures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loves himself.

15. But now in that which follows, Let there come in before Your sight, or, as some copies have it, In Your sight, the groans of the fettered: not easily does any one discover that the Saints were thrown into fetters by persecutors; and if this does happen amid so great and manifold a variety of punishments, so rarely it does happen, that it must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are the infirmity and the corruptibleness of the body, which do weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From these fetters the Apostle was longing to be unbound, and to be with Christ; [Philippians 1:23] but to abide in the flesh was necessary for their sakes unto whom he was ministering the Gospel. Until then this corruptible put on incorruption, and this mortal put on immortality, [1 Corinthians 15:54] like as it were with fetters, the weak flesh does let the willing spirit. [Matthew 26:41] These fetters then not any do feel, but they that in themselves do groan being burthened, desiring to be clothed upon with the tabernacle which is from Heaven; [2 Corinthians 5:4] because both death is a terror, and mortal life is sorrow. In behalf of these men groaning the Prophet does redouble his groaning, that their groaning may come in in the sight of the Lord. They also may be understood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into ornaments: whence it has been written, Put your feet into her fetters. [Sirach 6:24] According to the greatness, he says, of Your arm, receive unto adoption the sons of them that are put to death: or, as is read in some copies, Possess sons by the death of the punished. Wherein the Scripture seems to me to have sufficiently shown, what has been the groan of the fettered, who for the name of Christ endured most grievous persecutions, which in this Psalm are most clearly prophesied. For being beset with various sufferings, they used to pray for the Church, that their blood might not be without fruit to posterity; in order that the Lord's harvest might more abundantly flourish by the very means whereby enemies thought that she would perish. For sons of them that were put to death he has called them who were not only not terrified by the sufferings of those that went before, but in Him for whose name they knew them to have suffered, being inflamed with their glory which did inspire them to the like, in most ample hosts they believed. Therefore he has said, According to the greatness of Your arm. For so great a wonder followed in the case of Christian peoples, as they, who thought they would prevail anything by persecuting her, no wise believed would follow.

16. Render, he says, to our neighbours seven times so much into their bosoms [Psalm 78:13]. Not any evil things he is wishing, but things just he is foretelling and prophesying as to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punishment to be perceived, for with this number fullness is wont to be signified. Whence also there is this saying for the good, He shall receive in this world seven times as much: which has been put for all. As if having nothing, and possessing all things. [2 Corinthians 6:10] Of neighbours he is speaking, because among them dwells the Church even unto the day of severing: for not now is made the corporal separation. Into their bosoms, he says, as being now in secret, so that the vengeance which is now being executed in secret in this life, hereafter may be known among the nations before our eyes. For when a man is given over to a reprobate mind, in his inward bosom he is receiving what he deserves of future punishments. Their reproach wherewith they have reproached You, O Lord. This do You render to them sevenfold into their bosoms, that is, in return for this reproach, most fully do You rebuke them in their secret places. For in this they have reproached Your Name, thinking to efface You from the earth in Your servants.

17. But we Your people [Psalm 78:14], must be taken generally of all the race of godly and true Christians. We, then, whom they thought they had power to destroy, Your people, and the sheep of your flock: in order that he that glories may glory in the Lord, [1 Corinthians 1:31] will confess to You for an age. But some copies have it, will confess to You for everlasting. Out of a Greek ambiguity this diversity has arisen. For that which the Greek has, εἰς τὸν αἰῶνα, may be interpreted both by for everlasting, and for an age; but according to the context we must understand which is the better interpretation. The sense then of this passage seems to me to show, that we ought to say for an age, that is, even unto the end of time. But the following verse after the manner of the Scriptures, and especially of the Psalms, is a repetition of the former with the order changed, putting that before which in the former case was after, and that after which in the former case was before. For whereas in the former case there had been said, we will confess to You, instead of the same herein has been said, We will proclaim Your praise. And so whereas in the former case there had been said, for an age, instead of the same herein has been said, for generation and generation. For this repetition of generation does signify perpetuity: or, as some understand it, it is because there are two generations, an old and a new....But in many places of holy Scriptures we have already made known to you that confession is also put for praise: as in this passage it is, These words you shall say in confession, 'That the works of the Lord are very good.' [Sirach 39:33] And especially that which the Saviour Himself says, who had not any sin at all, which by repentance to confess: I confess to You, Father, Lord of heaven and earth, that You have hid these things from the wise and prudent, and hast revealed them to babes. [Matthew 11:25] I have said this, in order that it may be more clearly perceived how in the expression, We will proclaim Your praise, the same has been repeated as had been said higher up, We will confess to You.

1. ...If perchance things obscure demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and of our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as does appear, enlightened and converted, by whose name ye know the synagogue to be signified. Lastly, the title of the Psalm is: For the end in behalf of them that shall be changed; that is, for the better. For Christ, the end of the Law, [Romans 10:4] has come on purpose that He should change men for the better. And he adds, a testimony to Asaph himself. A good testimony of truth. Lastly, this testimony does confess both Christ and the vineyard; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm does conclude with, for the Assyrians. The Assyrians are interpreted, men guiding. Therefore it is no longer a generation which has not guided the heart thereof, but now a generation guiding. Therefore hear we what he says in this testimony.

2. What is, Thou that feedest Israel, hearken, You that conducts Joseph like sheep? [Psalm 78:1]. He is being invoked to come, He is being expected until He come, He is being yearned for until He come. Therefore may He find men guiding: You that conducts, he says, Joseph like sheep: Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph; for although even the interpretation of his name does aid us much, for it signifies increase; and He came indeed in order that the grain given to death might arise manifold; [John 12:24] that is, that the people of God might be increased....You that sits upon the Cherubin. Cherubin is the seat of the glory of God, and is interpreted the fullness of knowledge. There God sits in the fullness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if you will, you will be Cherubin. For if Cherubin is the seat of God, hear what says the Scripture: The soul of a just man is the seat of wisdom. How, you say, shall I be the fullness of knowledge? Who shall fulfil this? You have the means of fulfilling it: The fullness of the Law is love. [Romans 13:10] Do not run after many things, and strain yourself. The amplitude of the branches does terrify you: hold by the root, and of the greatness of the tree think not. Be there in you love, and the fullness of knowledge must needs follow. For what does he not know that knows love? Inasmuch as it has been said, God is love. [1 John 4:8] Appear. For we went astray because You did not appear. Before Ephraim and Benjamin and Manasse [Psalm 79:2]. Appear, I say, before the nation of the Jews, before the people of Israel. For there is Ephraim, there Manasses, there Benjamin. But to the interpretation let us look: Ephraim is fruit-bearing, Benjamin son of right hand, Manasses one forgetful. Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but You may come into his mind that hast delivered him....For weak You were when it was being said, If Son of God He is, let Him come down from the Cross. [Matthew 27:40] You were seeming to have no power: the persecutor had power over You: and You showed this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holds the angel, and says, I will not let you go, unless you shall have blessed me. [Genesis 32:26] A great sacrament! He both stands conquered, and blesses the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong....Having been crucified of weakness, rise in power: [2 Corinthians 13:4] Stir up Your power, and come Thou, to save us.

3. O God, convert us. For averse we have been from You, and unless You convert us, we shall not be converted. And illumine Your face, and we shall be saved [Psalm 79:3]. Hath He anywise a darkened face? He has not a darkened face, but He placed before it a cloud of flesh, and as it were a veil of weakness; and when He hung on the tree, He was not thought the Same as He was after to be acknowledged when He was sitting in Heaven. For thus it has come to pass. Christ present on the earth, and doing miracles, Asaph knew not; but when He had died, after that He rose again, and ascended into Heaven, he knew Him. He was pricked to the heart, and he may have spoken also of Him this testimony which now we acknowledge in this Psalm. You covered Your face, and we were sick: illumine Thou the same, and we shall be whole.

4. O Lord God of virtues, how long will You be angry with the prayer of Your servant? [Psalm 79:4]. Now Your servant. You were angry at the prayer of Your enemy, will You still be angry with the prayer of Your servant? You have converted us, we know You, and will You still be angry with the prayer of Your servant? You will evidently be angry, in fact, as a father correcting, not as a judge condemning. In such manner evidently You will be angry, because it has been written, My son, drawing near unto the service of God, stand thou in righteousness and in fear, and prepare your soul for temptation. [Sirach 2:1] Think not that now the wrath of God has passed away, because you have been converted. The wrath of God has passed away from you, but only so that it condemn not for everlasting. But He scourges, He spares not: because He scourges every son whom He receives. [Hebrews 12:6] If you refuse to be scourged, why do you desire to be received? He scourges every son whom He receives. He who did not spare even His only Son, scourges every one. But nevertheless, How long will You be angry with the prayer of Your servant? No longer your enemy: but, You will be angry with the prayer of Your servant, how long? There follows: You will feed us with the bread of tears, and will give us to drink with tears in measure [Psalm 79:5]. What is, in measure? Hear the Apostle: Faithful is God, who does not suffer you to be tempted above that you are able to bear. [1 Corinthians 10:13] The measure is, according to your powers: the measure is, that you be instructed, not that thou be crushed.

5. You have set us for a contradiction to our neighbours [Psalm 79:6]. Evidently this did come to pass: for out of Asaph were chosen they that should go to the Gentiles and preach Christ, and should have it said to them, Who is this proclaimer of new demons? You have set us for a contradiction to our neighbours. For they were preaching Him who was the subject of the contradiction. Whom did they preach? That after He was dead, Christ rose again. Who would hear this? Who would know this? It is a new thing. But signs did follow, and to an incredible thing miracles gave credibility. He was contradicted, but the contradictor was conquered, and from being a contradictor was made a believer. There, however, was a great flame: there the martyrs fed with the bread of tears, and given to drink in tears, but in measure, not more than they are able to bear; in order that after the measure of tears there should follow a crown of joys. And our enemies have sneered at us. And where are they that sneered? For a long while it was said, Who are they that worship the Dead One, that adore the Crucified? For a long while so it was said. Where is the nose of them that sneered? Now do not they that censure flee into caves, that they may not be seen? But ye see what follows: O Lord God of virtues, convert us, and show Your face, and we shall be whole [Psalm 79:7]. A vineyard out of Egypt You have brought over, You have cast out the nations, and hast planted her [Psalm 79:8]. It was done, we know. How many nations were cast out? Amorites, Cethites, Jebusites, Gergesites, and Evites: after whose expulsion and overthrow, there was led in the people delivered out of Egypt, into the land of promise. Whence the vineyard was cast out, and where she was planted, we have heard. Let us see what next was done, how she believed, how much she grew, what ground she covered.

6. A way You have made in the sight of her, and hast planted the roots of her, and she has filled the land [Psalm 79:9]. Would she have filled the land, unless a way had been made in the sight of her? What was the way which was made in the sight of her? I am, He says, the Way, the Truth, and the Life. [John 14:6] With reason she has filled the land. That has now been said of this vineyard, which has been accomplished at the last. But in the mean time what? She has covered the mountains with her shadow, and with her branch the cedars of God [Psalm 79:10]. You have stretched out her boughs even unto the sea, and even unto the river her shoots [Psalm 79:11]. This requires the office of an expositor, that of a reader and praiser does not suffice: aid me with attention; for the mention of this vineyard in this Psalm is wont to overcloud with darkness the inattentive....But nevertheless the first Jewish nation was this vine. But the Jewish nation reigned as far as the sea and as far as the river. As far as the sea; it appears in Scripture [Numbers 34:5] that the sea was in the vicinity thereof. And as far as the river Jordan. For on the other side of Jordan some part of the Jews was established, but within Jordan was the whole nation. Therefore, even unto the sea and even unto the river, is the kingdom of the Jews, the kingdom of Israel: but not from sea even unto sea, and from the river even unto the ends of the round world; this is the future perfection of the vineyard, concerning which in this place he has foretold. When, I say, he had foretold to you the perfection, he returns to the beginning, out of which the perfection was made. Of the beginning will you hear? Even unto the river. Of the end will you hear? He shall have dominion from sea even unto sea: that is, she has filled the earth. Let us look then to the testimony of Asaph, as to what was done to the first vineyard, and what must be expected for the second vineyard, nay to the same vineyard....What then, the vineyard before the sight whereof a way was made, that she should fill the earth, at first was where? Her shadow covered the mountains. Who are the mountains? The Prophets. Why did her shadow cover them? Because darkly they spoke the things which were foretold as to come. You hear from the Prophets, Keep the Sabbath day, on the eighth day circumcise a child, offer sacrifice of ram, of calf, of he-goat. Be not troubled, her shadow does cover the mountains of God; there will come after the shadow a manifestation. And her shrubs the cedars of God, that is, she has covered the cedars of God; very lofty, but of God. For the cedars are types of the proud, that must needs be overthrown. The cedars of Lebanon, the heights of the world, this vineyard did cover in growing, and the mountains of God, all the holy Prophets and Patriarchs.

7. Then what? Wherefore have You thrown down her enclosure? [Psalm 79:12]. Now ye see the overthrow of that nation of the Jews: already out of another Psalm you have heard, with axe and hammer they have thrown her down. When could this have been done, except her enclosure had been thrown down. What is her enclosure? Her defense. For she bore herself proudly against her planter. The servants that were sent to her and demanded a recompense, the husbandmen they scourged, beat, slew: there came also the Only Son, they said, This is the Heir; come, let us kill Him, and our own the inheritance will be: they killed Him, and out of the vineyard they cast Him forth. When cast forth, He did more perfectly possess the place whence He was cast forth. For thus He threatens her through Isaiah, I will throw down her enclosure. Wherefore? For I looked that she should bring forth grapes, but she brought forth thorns. [Isaiah 5:2] I looked for fruit from thence, and I found sin. Why then do you ask, O Asaph, Why have You thrown down her enclosure? For do you not know why? I looked that she should do judgment, and she did iniquity. Must not her enclosure needs be thrown down? And there came the Gentiles when the enclosure was thrown down, the vineyard was assailed, and the kingdom of the Jews effaced. This at first he is lamenting, but not without hope. For of directing the heart he is now speaking, that is, for the Assyrians, for men directing, the Psalm is. Wherefore have You thrown down her enclosure: and there pluck off her grapes all men passing along the way. What is men passing along the way? Men having dominion for a time.

8. There has laid her waste the boar from the wood [Psalm 79:13]. In the boar from the wood what do we understand? To the Jews a swine is an abomination, and in a swine they imagine as it were the uncleanness of the Gentiles. But by the Gentiles was overthrown the nation of the Jews: but that king who overthrew, was not only an unclean swine, but was also a boar. For what is a boar but a savage swine, a furious swine? A boar from the wood has laid her waste. From the wood, from the Gentiles. For she was a vineyard, but the Gentiles were woods. But when the Gentiles believed, there was said what? Then there shall exult all the trees of the woods. The boar from the wood has laid her waste; and a singular wild beast has devoured her. A singular wild beast is what? The very boar that laid her waste is the singular wild beast. Singular, because proud. For thus says every proud one, It is I, it is I, and no other.

9. But with what profit is this? O God of virtues turn Thou nevertheless [Psalm 79:14]. Although these things have been done, Turn Thou nevertheless. Look from heaven and see, and visit this vineyard. And perfect Thou her whom Your right hand has planted [Psalm 79:15]. No other plant Thou, but this make Thou perfect. For she is the very seed of Abraham, she is the very seed in whom all nations shall be blessed: [Genesis 22:18] there is the root where is borne the graffed wild olive. Perfect Thou this vineyard which Your right hand has planted. But wherein does He perfect? And upon the Son of man, whom You have strengthened to Yourself. What can be more evident? Why do ye still expect, that we should still explain to you in discourse, and should we not rather cry out with you in admiration, Perfect Thou this vineyard which Your right hand has planted, and upon the Son of man perfect her? What Son of man? Him whom You have strengthened to Yourself. A mighty stronghold: build as much as you are able. For other foundation no one is able to lay, except that which is laid, which is Christ Jesus. [1 Corinthians 3:11]

10. Things burned with fire, and dug up, by the rebuke of Your countenance shall perish [Psalm 79:16]. What are the things burned with fire and dug up which shall perish from the rebuke of His countenance? Let us see and perceive what are the things burned with fire and dug up. Christ has rebuked what? Sins: by the rebuke of His countenance sins have perished. Why then are sins burned with fire and dug up? Of all sins, two things are the cause in man, desire and fear. Think, examine, question your hearts, sift your consciences, see whether there can be sins, except they be either of desire, or of fear. There is set before you a reward to induce you to sin, that is, a thing which delights you; you do it, because you desire it. But perchance you will not be allured by bribes; you are terrified with menaces, thou do it because you fear. A man would bribe you, for example, to bear false witness. Countless cases there are, but I am setting before you the plainer cases, whereby ye may imagine the rest. Have you hearkened unto God, and have you said in your heart, What does it profit a man, if he gain the whole world, but of his own soul suffer loss? [Matthew 16:26] I am not allured by a bribe to lose my soul to gain money. He turns himself to stir up fear within you, he who was not able to corrupt you with a bribe, begins to threaten loss, banishment, massacres, perchance, and death. Therein now, if desire prevailed not, perchance fear will prevail to make you sin....What had evil fear done? It had dug up, as it were. For love does inflame, fear does humble: therefore, sins of evil love, with fire were lighted: sins of evil fear were dug up. On the one hand, evil fear does humble, and good love does light; but in different ways respectively. For even the husbandman interceding for the tree, that it should not be cut down, says, I will dig about it, and will apply a basket of dung. [Luke 13:8] The dug trench does signify the godly humility of one fearing, and the basket of dung the profitable squalid state of one repenting. But concerning the fire of good love the Lord says, Fire I have come to send into the world. [Luke 12:49] With which fire may the fervent in spirit burn, and they too that are inflamed with the love of God and their neighbour. And thus, as all good works are wrought by good fear and good love, so by evil fear and evil love all sins are committed. Therefore, Things set alight with fire and dug up, to wit, all sins, by the rebuke of Your countenance shall perish.

11. Let Your hand be upon the Man of Your right hand, and upon the Son of Man whom You have strengthened Yourself [Psalm 79:17]. And we depart not from You....You will quicken us, and Your Name we will invoke [Psalm 79:18]. You shall be sweet to us, You will quicken us. For aforetime we did love earth, not You: but You have mortified our members which are upon the earth. [Colossians 3:5] For the Old Testament, having earthly promises, seems to exhort that God should not be loved for nought, but that He should be loved because He gives something on earth. What do you love, so as not to love God? Tell me. Love, if you can, anything which He has not made. Look round upon the whole creation, see whether in any place you are held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He has Himself created, whom you despise. But why do you love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? You admire these things, because you see not Him: but through those things which you admire, love Him whom you see not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: For to be wise after the flesh is death: [Romans 8:6] and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He gives such and such good things, which He gives even to men not good. Money will you have of God? Even a robber has it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which you worship Him? Your feet will totter, you will suppose yourself to worship without cause, when you see those things to be with them who do not worship Him. All these things, I say, He gives even to evil men, Himself alone He reserves for good men. You will quicken us; for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. You will quicken us; You will renew us, the life of the inward man You will give us. And Your Name we will invoke; that is, You we will love. You to us will be the sweet forgiver of our sins, You will be the entire reward of the justified. O Lord God of virtues, convert us, and show Your face, and we shall be whole [Psalm 79:20].

1. For a Title this Psalm has, Unto the end for the presses, on the fifth of the Sabbath, a Psalm to Asaph himself. Into one title many mysteries are heaped together, still so that the lintel of the Psalm indicates the things within. As we have to speak of the presses, let no one expect that we shall speak of a vat, of a press, of olive baskets; because neither the Psalm has this, and therefore it indicates the greater mystery....

No such thing did ye hear in this when it was reading. Therefore take the presses for the mystery of the Church, which is now transacting. In the presses we observe three things, pressure, and of the pressure two things, one to be laid up, the other to be thrown away. There takes place then in the press a treading, a crushing, a weight: and with these the oil strains out secretly into the vat, the lees run openly down the streets.

Look intently on this great spectacle. For God ceases not to exhibit to us that which we may look upon with great joy, nor is the madness of the Circus to be compared with this spectacle. That belongs to the lees, this to the oil. When therefore ye hear the blasphemers babble impudently and say that distresses abound in Christian times; for you know that they love to say this: and it is an old proverb, yet one that began from Christian times, God gives no rain; count it to the Christians! Although it was those of old that said thus. But these now say also, That God sends rain, count it to the Christians! God sends no rain; we sow not. God sends rain; we reap not! And they wilfully make that an occasion of showing pride, which ought to make them more earnest in supplication, choosing rather to blaspheme than to pray.

When therefore they talk of such things, when they make such boasts, when they say these things, and say them in defiance, not with fear, but with loftiness, let them not disturb you. For suppose that pressures abound; be thou oil. Let the lees, black with the darkness of ignorance, be insolent; and let it, as though cast away in the streets, go gibing publicly: but do thou by yourself in your heart, where He who sees in secret will requite you, strain off into the vat.

...To name some one thing about which even they murmur who make them: How great plunderings, they say, are there in our times, how great distresses of the innocent, how great robberies of other men's goods! Thus indeed you take notice of the lees, that other men's goods are seized; to the oil you give no heed, that to the poor are given even men's own. The old time had no such plunderers of other men's goods: but the old time had no such givers of their own goods....

2. Wherefore also on the fifth of the sabbath? What is this? Let us go back to the first works of God, if perchance we may not there find somewhat in which we may also understand a mystery. For the sabbath is the seventh day, on which God rested from all His works, [Genesis 2:2] intimating the great mystery of our future resting from all our works. First of the sabbath then is called that first day, which we also call the Lord's day; second of the sabbath, the second day;...and the sabbath itself the seventh day. See ye therefore to whom this Psalm speaks. For it seems to me that it speaks to the baptized. For on the fifth day God from the waters created animals: on the fifth day, that is, on the fifth of the sabbath, God said, Let the waters bring forth creeping things of living souls. [Genesis 1:20] See ye, therefore, you in whom the waters have already brought forth creeping things of living souls. For you belong to the presses, and in you, whom the waters have brought forth, one thing is strained out, another is thrown away. For there are many that live not worthily of the baptism which they have received. For how many that are baptized have chosen rather to be filling the Circus than this Basilica! How many that are baptized are either making booths in the streets, or complaining that they are not made!

But this Psalm, For the presses, and on the fifth of the sabbath, is sung unto Asaph. Asaph was a certain man called by this name, as Idithun, as Core, as other names that we find in the titles of the Psalms: yet the interpretation of this name intimates the mystery of a hidden truth. Asaph, in fact, in Latin is interpreted congregation. Therefore, For the presses, on the fifth of the sabbath, it is sung unto Asaph, that is, for a distinguishing pressure, to the baptized, born again of water, the Psalm is sung to the Lord's congregation. We have read the title on the lintel, and have understood what it means by these presses. Now if you please let us see the very house of the composition, that is, the interior of the press. Let us enter, look in, rejoice, fear, desire, avoid. For all these things you are to find in this inward house, that is, in the text of the Psalm itself, when we shall have begun to read, and, with the Lord's help, to speak what He grants us.

3. Behold yourselves, O Asaph, congregation of the Lord. Exult ye unto God our helper [Psalm 80:1]. You who are gathered together today, you are this day the congregation of the Lord, if indeed unto you the Psalm is sung, Exult ye unto God our helper. Others exult unto the Circus, you unto God: others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. Jubilate unto the God of Jacob. Because ye also belong to Jacob: yea, you are Jacob, the younger people to which the elder is servant. [Genesis 25:23] Jubilate unto the God of Jacob. Whatsoever ye cannot explain in words, you do not therefore forbear exulting: what you shall be able to explain, cry out: what ye cannot, jubilate. For from the abundance of joys, he that cannot find words sufficient, uses to break out into jubilating; Jubilate unto the God of Jacob.

4. Take the Psalm and give the tabret [Psalm 80:2]. Both take, and give. What is, take? What, give? Take the Psalm, and give the tabret. The Apostle Paul says in a certain place, [Philippians 4:15] reproving and grieving, that no one had communicated with him in the matter of giving and receiving. What is, in the matter of giving and receiving, but that which he has openly set forth in another place. [1 Corinthians 9:11] If we have sowed unto you spiritual things, is it a great thing if we reap your carnal things. And it is true that a tabret, which is made of hide, belongs to the flesh. The Psalm, therefore, is spiritual, the tabret, carnal. Therefore, people of God, congregation of God, take ye the Psalm, and give the tabret: take ye spiritual things, and give carnal. This also is what at that blessed Martyr's table we exhorted you, that receiving spiritual things ye should give carnal. For these which are built for the time, are needful for receiving the bodies either of the living or of the dead, but in time that is passing by. Shall we after God's judgment take up these buildings to Heaven? Yet without these we shall not be able to do at this time the things which belong to the possessing of Heaven. If therefore you are eager in getting spiritual things, be ye devout in expending carnal things. Take the Psalm, and give the tabret: take our voice, return your hands.

5. The pleasant psaltery, with the harp. I remember that we once intimated to your charity the difference of psaltery and harp.. ..For heavenly is the preaching of the word of God. But if we wait for heavenly things, let us not be sluggish in working at earthly things; because, the psaltery is pleasant, but, with the harp. The same is expressed in another way as above, Take the Psalm, and give the tabret: here for Psalm, is put psaltery, for tabret, harp. Of this, however, we are admonished, that to the preaching of God's word we make answer by bodily works.

6. Sound the trumpet [Psalm 80:3]. This is, Loudly and boldly preach, be not affrighted! As the Prophet says in a certain place, Cry out, and lift up as with a trumpet your voice. [Isaiah 58:1] Sound the trumpet in the beginning of the month of the trumpet. It was ordered, that in the beginning of the month there should be a sounding of the trumpet: and this even now the Jews do in bodily sort, after the spirit they understand it not. For the beginning of the month, is the new moon: the new moon, is the new life. What is the new moon? If any, then, is in Christ, he is a new creature. [2 Corinthians 5:17] What is, sound the trumpet in the beginning of the month of the trumpet? With all confidence preach ye the new life, fear not the noise of the old life.

7. Because it is a commandment for Israel, and a judgment for the God of Jacob [Psalm 80:4]. Where a commandment, there judgment. For, They that have sinned in the Law, by the Law shall be judged. [Romans 2:12] And the very Giver of the commandment, the Lord Christ, the Word made flesh, says, For judgment I have come into the world, that they that see not may see, and they that see may be made blind. [John 9:39] What is, That they that see not may see, they that see be made blind, but that the lowly be exalted, the proud thrown down? For not they that see are to be made blind, but those who to themselves seem to see are to be convicted of blindness. This is brought about in the mystery of the press, that they who see may not see, and they that see be made blind.

8. A testimony in Joseph He made that [Psalm 80:5]. Look you, brethren, what is it? Joseph is interpreted augmentation. You remember, you know of Joseph sold into Egypt: Joseph sold into Egypt is Christ passing over to the Gentiles. There Joseph after tribulations was exalted, and here Christ, after the suffering of the Martyrs, was glorified. Thenceforth to Joseph the Gentiles rather belong, and thenceforth augmentation; because, Many are the children of her that was desolate, rather than of her that has the husband. [Isaiah 54:1] He made it, till he should go out of the land of Egypt. Observe that also here the fifth of the sabbath is signified: when Joseph went out from the land of Egypt, that is, the people multiplied through Joseph, he was caused to pass through the Red Sea. Therefore then also the waters brought forth creeping things of living souls. [Genesis 1:20] No other thing was it that there in figure the passage of that people through the sea foreshowed, than the passing of the Faithful through Baptism; the apostle is witness: for I would not have you ignorant, brethren, he said, that our fathers were all under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea. [1 Corinthians 10:1-2] Nothing else then the passing through the sea did signify, but the Sacrament of the baptized; nothing else the pursuing Egyptians, but the multitude of past sins. You see most evident mysteries. The Egyptians press, they urge; so then sins follow close, but no farther than to the water. Why then do you fear, who hast not yet come, to come to the Baptism of Christ, to pass through the Red Sea? What is Red? Consecrated with the Blood of the Lord. Why do you fear to come? The consciousness, perhaps, of some huge offenses goads and tortures in you your mind, and says to you that it is so great a thing you have committed, that you may despair to have it remitted you. Fear lest there remain anything of your sins, if there lived any one of the Egyptians! [Exodus 14:29-30]

But when you shall have passed the Red Sea, when you shall have been led forth out of your offenses with a mighty hand and with a strong arm, you will perceive mysteries that you know not: since Joseph himself too, when he came out of the land of Egypt, heard a language which he knew not. You shall hear a language which you know not: which they that know now hear and recognise, bearing witness and knowing. You shall hear where you ought to have your heart: which just now when I said many understood and answered by acclamation, the rest stood mute, because they have not heard the language which they knew not. Let them hasten, then, let them pass over, let them learn.

9. He turned away from burdens his back [Psalm 80:6]. Who turned away from burdens his back, but He that cried, Come unto Me, all you that labour and are heavy laden? [Matthew 11:28] In another manner this same thing is signified. What the pursuit of the Egyptians did, the same thing do the burdens of sins. As if you should say, From what burdens? His hands in the basket did serve. By the basket are signified servile works; to cleanse, to manure, to carry earth, is done with a basket, such works are servile: because every one that does sin, is the slave of sin; and if the Son shall have made you free, then will you be free indeed. [John 8:34-36] Justly also are the rejected things of the world counted as baskets, but even baskets did God fill with morsels; Twelve baskets [Matthew 14:20] did He fill with morsels; because He chose the rejected things of this world to confound the things that were mighty. [1 Corinthians 1:27] But also when with the basket Joseph did serve, he then carried earth, because he did make bricks. His hands in the basket did serve.

10. In tribulation you called on Me, and I delivered you [Psalm 80:8]. Let each Christian conscience recognise itself, if it have devoutly passed the Red Sea, if with faith in believing and observing it has heard a strange language which it knew not, let it recognise itself as having been heard in its tribulation. For that was a great tribulation, to be weighed down with loads of sins. How does the conscience, lifted from the earth, rejoice. Lo, you are baptized, your conscience which was yesterday overladen, today rejoices you. You have been heard in tribulation, remember your tribulation. Before you came to the water, what anxiety did you bear on you! What fastings did you practise! What tribulations did you carry in your heart! What inward, pious, devout prayers! Slain are your enemies; all your sins are blotted out. In tribulation you called upon Me, and I delivered you.

11. I heard you in the hidden part of the tempest. Not in a tempest of the sea, but in a tempest of the heart. I proved you in the water of contradiction. Truly, brethren, truly, he that was heard in the hidden part of the tempest ought to be proved in the water of contradiction. For when he has believed, when he has been baptized, when he has begun to go in the way of God, when he has striven to be strained into the vat, and has drawn himself out from the lees that run in the street, he will have many disturbers, many insulters, many detractors, many discouragers, many that even threaten where they can, that deter, that depress. This is all the water of contradiction. I suppose there are some here today, for instance, I think it likely there are some here whom their friends wished to hurry away to the circus, and to I know not what triflings of this day's festivity: perchance they have brought those persons with them to church. But whether they have brought those with them, or whether they have by them not permitted themselves to be led away to the circus, in the water of contradiction have they been tried. Do not then be ashamed to proclaim what you know, to defend even among blasphemers what you have believed....However much the bad that are aliens may rage, O that our own bad people would not help them!

You recollect what was said of Christ, that He was thus born for the fall of many, and the rising again of many, and for a sign to be spoken against. [Luke 2:34] We know, we see: the sign of the Cross has been set up, and it has been spoken against. There has been speaking against the glory of the Cross: but there was a title over the Cross which was not to be corrupted. For there is a title in the Psalm, For the inscription of the title, corrupt thou not. It was a sign to be spoken against: for the Jews said, Make it not, King of the Jews, but make it, that He said I am the King of the Jews. [John 19:21] Conquered was the contradiction; it was answered, What I have written, I have written.

12. All this, from the beginning of the Psalm up to this verse, we have heard of the oil of the press. What remains is rather for grief and warning: for it belongs to the lees of the press, even to the end; perchance also not without a meaning in the interposition of the Diapsalma. But even this too is profitable to hear, that he who sees himself already of the oil may rejoice; he that is in danger of running among the lees may beware. To both give heed, choose the one, fear the other.

Hear, O My people, and I will speak, and will bear witness unto you [Psalm 80:8]. For it is not to a strange people, not to a people that belongs not to the press: Judge ye, He says, between Me and My vineyard. [Isaiah 5:3]

13. Israel, if you shall have heard Me, there shall not be in you any new god [Psalm 80:9]. A new god is one made for the time: but our God is not new, but from eternity to eternity. And our Christ is new, perchance, as Man, but eternal God. For what before the beginning? And truly, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] And our Christ Himself is the Word made flesh, that He might dwell in us. [John 1:14] Far be it, then, that there should be in any one a new god. A new god is either a stone or a phantom. He is not, says one, a stone; I have a silver and a gold one. Justly did he choose to name the very costly things, who said, The idols of the nations are silver and gold. Great are they, because they are of gold and silver; costly they are, shining they are; but yet, Eyes they have, and see not! New are these gods. What newer than a god out of a workshop? Yea, though those now old ones spiders' webs have covered over, they that are not eternal are new. So much for the Pagans.. ..

14. For if there be error in you, You will not worship a strange god. If you think not of a false god, you will not worship a manufactured god: for there will not be in you any strange god. For I am. Why would you adore what is not? For I am the Lord your God [Psalm 80:10]. Because I am I that Am, and indeed I Am He says, I that Am, over every creature: yet to you what good have I afforded in time? Who brought you out of the land of Egypt. Not to that people alone is it said. For we all were brought out of the land of Egypt, we have all passed through the Red Sea; our enemies pursuing us have perished in the water. Let us not be ungrateful to our God; let us not forget God that abides, and fabricate in ourselves a new god. I, who led you out of the land of Egypt, says God. Open wide your mouth, and I will fill it. You suffer straitness in yourself because of the new god set up in your heart; break the vain image, cast down from your conscience the feigned idol: open wide your mouth, in confessing, in loving: and I will fill it, because with me is the fountain of life.

15. And My people obeyed not My voice [Psalm 80:11]. For He would not speak these things except to His own people. For, we know that whatsoever things the Law says, it says to them that are in the Law. [Romans 3:19] And Israel did not listen to Me. Who? To whom? Israel to Me. O ungrateful soul! Through Me the soul, by Me the soul called, by Me brought back to hope, by Me washed from sins! And Israel did not listen to Me! For they are baptized and pass through the Red Sea: but on the way they murmur, gainsay, complain, are stirred with seditions, ungrateful to Him who delivered them from pursuing enemies, who leads through the dry land, through the desert, yet with food and drink, with light by night and shade by day.

16. And I let them go according to the affections of their heart [Psalm 80:12]. Behold the press: the orifices are open, the lees run. And I let them go, not according to the healthfulness of My commands; but, according to the affections of their heart: I gave them up to themselves. The Apostle also says, God gave them up to the desires of their own hearts. [Romans 1:24] I let them go according to the affection of their heart, they shall go in their own affections. There is what ye shudder at, if at least you are straining out into the hidden vats of the Lord, if at least you have conceived a hearty love for His storehouses, there is what ye shudder at. Some stand up for the circus, some for the amphitheatre, some for the booths in the streets some for the theatres, some for this, some for that, some finally for their new gods; they shall go in their own affections.

17. If My people would have heard Me, if Israel would have walked in My ways [Psalm 80:13]. For perchance that Israel says, Behold I sin, it is manifest, I go after the affections of my own heart: but what can I do? The devil does this. Demons do this. What is the devil? Who are the demons? Certainly your enemies. Unto nothing all their enemies I would have brought down; and on them that oppress them I would have sent forth My hand [Psalm 80:14]. But now what have they to do to complain of enemies? Themselves have become the worse enemies. For how? What follows? Of enemies ye complain, yourselves, what are you?

18. The enemies of God have lied unto Him [Psalm 80:15]. Do you renounce? I renounce. And he returns to what he renounced. In fact, what things do you renounce, except bad deeds, diabolical deeds, deeds to be condemned of God, thefts, plunderings, perjuries, manslayings, adulteries, sacrileges, abominable rites, curious arts.. ..

19. If therefore all those works shall not possess the kingdom of God (yea not the works, but they that do such things; [Galatians 5:21] for such works there shall be none in the fire: for they shall not, while burning in that fire, be committing theft or adultery; but they that do such things shall not possess the kingdom of God); they shall not therefore be on the right hand, with those to whom it shall be said, Come, you blessed of My Father, receive the kingdom: because, they that do such things shall not possess the kingdom of God. If therefore on the right they shall not be, there remains not but that they must be on the left. To those on the left what shall He say? Go into eternal fire. Because, their time shall be forever.

20. Explain to us, then, says one, how those that build wood, hay, stubble, on the foundation, do not perish, but are saved, yet so as by fire? An obscure question indeed that, but as I am able I tell you briefly. Brethren, there are men altogether despisers of this world, to whom nothing is pleasant that flows in the course of time, they cling not by love to any earthly works, holy, chaste, continent, just, perchance even selling all their goods and distributing to the poor, or possessing as though they possessed not, and using this world as though not using it. [1 Corinthians 7:30-31] But there are others who cling to things allowed to infirmity with a degree of affection. He robs not another of his estate, but so loves his own, that if he loses it he will be disturbed. He does not covet another's wife, but so clings to his own, so cohabits with his own, as not therein to keep the measure prescribed in the laws, for the sake of begetting children. He does not take away other men's things, but reclaims his own, and has a law-suit with his brother. For to such it is said, Now indeed there is altogether a fault among you, because you have law-suits with each other. [1 Corinthians 6:7] But these very suits he orders to be tried in the Church, not to be dragged into court, yet he says they are faults. For a Christian contends for earthly things more than becomes one to whom the kingdom of Heaven is promised. Not the whole of his heart does he raise upward, but some part of it he drags on the earth....Therefore if you love your possession, yet do not for its sake commit violence, do not for its sake bear false witness, do not for its sake commit manslaughter, do not for its sake swear falsely, do not for its sake deny Christ: in that you will not for its sake do these things, you have Christ for a foundation. But yet because you love it, and art saddened if you lose it, upon the foundation you have placed, not gold, or silver, or precious stones, but wood, hay, stubble. Saved therefore you will be, when that begins to burn which you have built, yet so as by fire. For let no one on this foundation building adulteries, blasphemies, sacrileges, idolatries, perjuries, think he shall be saved through fire, as though they were the wood, hay, stubble: but he that builds the love of earthly things on the foundation of the kingdom of Heaven, that is upon Christ, his love of temporal things shall be burned, and himself shall be saved through the right foundation.

21. ...And He fed them of the fat of wheat, and from the rock with honey He satisfied them [Psalm 80:16]. In the wilderness from the rock He brought forth water, [Exodus 17:6] not honey. Honey is wisdom, holding the first place for sweetness among the viands of the heart. How many enemies of the Lord, then, that lie unto the Lord, are fed not only of the fat of wheat, but also from the rock with honey, from the wisdom of Christ? How many are delighted with His word, and with the knowledge of His sacraments, with the unfolding of His parables, how many are delighted, how many applaud with clamour! And this honey is not from any chance person, but from the rock. But the Rock was Christ. [1 Corinthians 10:4] How many, then, are satisfied with that honey, cry out, and say, It is sweet; say, Nothing better, nothing sweeter could be thought or said! And yet the enemies of the Lord have lied unto Him. I like not to dwell any more on matters of grief; although the Psalm ends in terror to this purpose, yet from the end of it, I pray you, let us return to the heading: Exult unto God our Helper. Turned unto God.

1. This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies; especially as this is intimated in the first verse. For it begins, God stood in the synagogue of gods [Psalm 81:1]. Far however be it from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for a little after this verse the same Psalm relates and explains what Gods it means in whose synagogue God stood, where it says, I have said, You are gods, and you are all the children of the Most High: but you shall die like men, and fall like one of the princes. In the synagogue of these children of the Most High, of whom the same Most High said by the mouth of Isaiah, I have begotten sons and brought them up, but they despised Me, [Isaiah 1:2] stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them, although they were also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia; whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has its name, and a convocation whence the Church is called Ecclesia: for the word congregation (or flocking together) is used of cattle, and particularly of that kind properly called flocks, whereas convocation (or calling together) is more of reasonable creatures, such as men are....I think then that it is clear in what synagogue of gods God stood.

2. The next question is, whether we should understand the Father, or the Son, or the Holy Spirit, or the Trinity, to have stood among the congregation of gods, and in the midst to distinguish the gods; because Each One is God, and the Trinity itself is One God. It is not indeed easy to make this clear, because it cannot be denied that not a bodily but a spiritual presence of God, agreeable to His nature, exists with created things in a wonderful manner, and one which but a few do understand, and that imperfectly: as to God it is said, If I shall ascend into heaven, You are there; if I shall go down into hell, You are there also. Hence it is rightly said, that God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Prophet's mouth; [Jeremiah 23:24] and He is not only said, but is, in a way, known to stand in those things which He has created, as far as the human mind can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the Psalm intimates something that took place at a particular time, by God's standing in the congregation of gods. For that standing by which He fills heaven and earth, neither belongs peculiarly to the synagogue, nor varies from time to time. God, therefore, stood in the congregation of gods; that is, He who said of Himself, I am not sent but to the lost sheep of the house of Israel. [Matthew 15:24] The cause too is mentioned; but in the midst, to judge of the gods....

3. How long will you judge unrighteously, and accept the persons of the ungodly [Psalm 81:2]; as in another place, How long are you heavy in heart? Until He shall come who is the light of the heart? I have given a law, you have resisted stubbornly: I sent Prophets, you treated them unjustly, or slew them, or connived at those who did so. But if they are not worthy to be even spoken to, who slew the servants of God that were sent to them, you who were silent when these things were doing, that is, you who would imitate as if they were innocent those who then were silent, how long will you judge unrighteously, and accept the persons of the ungodly? If the Heir comes even now, is He to be slain? Was He not willing for your sake to become as it were a child under guardians? Did not He for your sake hunger and thirst like one in need? Did He not cry to you, Learn of Me, for I am meek and lowly of heart? [Matthew 11:29] Did He not become poor, when He was rich, that by His poverty we might be made rich? [2 Corinthians 8:9] Give sentence, therefore, for the fatherless and the poor man, justify the humble and needy [Psalm 81:3]. Not them who for their own sake are rich and proud, but Him who for your sake was humble and poor, believe ye to be righteous: proclaim Him righteous. But they will envy Him, and will not at all spare Him, saying, This is the Heir, come, let us kill Him, and the inheritance shall be ours. Deliver, then, the poor man, and save the needy from the hands of the ungodly [Psalm 81:4]. This is said that it might be known, that in that nation where Christ was born and put to death, those persons were not guiltless of so great a crime, who being so numerous, that, as the Gospel says, the Jews feared them, and therefore dared not lay hands on Christ, afterwards consented, and permitted Him to be slain by the malicious and envious Jewish rulers: yet if they had so willed, they would still have been feared, so that the hands of the wicked would never have prevailed against Him. For of these it is said elsewhere, Dumb dogs, they know not how to bark. Of them too is that said, Lo, how the righteous perishes, and no man lays it to heart. He perished as far as lay in them who would have Him to perish; for how could He perish by dying, who in that way rather was seeking again what had perished? If then they are justly blamed and deservedly rebuked, who by their dissembling suffered such a wicked deed to be committed; how must they be blamed, or rather not only blamed, but how severely must they be condemned, who did this of design and malice?

4. To all of them, verily, what follows is most fitly suited: They did not know nor understand, they walk on in darkness [Psalm 81:5]. For if even they had known, they would never have crucified the Lord of glory: [1 Corinthians 2:8] and those others, if they had known, would never have consented to ask that Barabbas should be freed, and Christ should be crucified. But as the above-mentioned blindness happened in part unto Israel until the fullness of the Gentiles should come in, this blindness of that People having caused the crucifixion of Christ, all the foundations of the earth shall be moved. So have they been moved, and shall they be moved, until the predestined fullness of the Gentiles shall come in. For at the actual death of the Lord the earth was moved, and the rocks rent. [Matthew 27:51] And if we understand by the foundations of the earth those who are rich in the abundance of earthly possessions, it was truly foretold that they should be moved, either by wondering that lowliness, poverty, death, should be so loved and honoured in Christ, when it is to their mind great misery; or even in that themselves should love and follow it, and set at nought the vain happiness of this world. So are all the foundations of the earth moved, while they partly admire, and partly are even altered. For as without absurdity we call foundations of heaven those on whom the kingdom of heaven is built up in the persons of saints and faithful; whose first foundation is Christ Himself, born of the Virgin, of whom the Apostle says, Other foundation can no man lay than that which is laid, which is Christ Jesus; [1 Corinthians 3:11] next the Apostles and Prophets themselves, by whose authority the heavenly place is chosen, that by obeying them we may be built together with them; whence he says to the Ephesians, You are built upon the foundation of Apostles and Prophets, Christ Jesus Himself being the chief corner stone. [Ephesians 2:20]...But the kingdom of earthly happiness is pride, to oppose which came the lowliness of Christ, rebuking those whom He wished by lowliness to make the children of the Most High, and blaming them: I said, You are gods, you are all the children of the Most High [Psalm 81:6]. But you shall die like men, and fall like one of the princes [Psalm 81:7]. Whether to those He said this, I said, You are gods, and to those particularly who are unpredestined to eternal life; and to the other, But you shall die like men, etc., and shall fall like one of the princes, in this way also distinguishing the gods; or whether He blames all together, in order to distinguish the obedient and those who received correction, I said, You are gods, and you are all the children of the Most High: that is, to all of you I promised celestial happiness, but you, through the infirmity of your flesh, shall die like men, and through haughtiness of soul, like one of the princes, that is, the devil, shall not be exalted, but shall fall. As if He said: Though the days of your life are so few, that you speedily die like men, this avails not to your correction: but like the devil, whose days are many in this world, because he dies not in the flesh, you are lifted up so that you fall. For by devilish pride it came to pass that the perverse and blind rulers of the Jews envied the glory of Christ: by this will it came to pass, and still does, that the lowliness of Christ crucified unto death is lightly esteemed in the eyes of them who love the excellence of this world.

5. And therefore that this vice may be cured, in the person of the Prophet himself it is said, Arise, O God, and judge the earth [Psalm 81:8]; for the earth swelled high when it crucified You: rise from the dead, and judge the earth. For You shall destroy among all nations. What, but the earth? That is, destroying those who savour of earthly things, or destroying the feeling itself of earthly lust and pride in believers; or separating those who do not believe, as earth to be trodden under foot and to perish. Thus by His members, whose conversation is in heaven, He judges the earth, and destroys it among all nations. But I must not omit to remark, that some copies have, for You shall inherit among all nations. This too may be understood agreeably to the sense, nor does anything prevent both meanings existing at once. His inheritance takes place by love, which in that He cultivates by His commands and gracious mercy, He destroys earthly desires.

1. Of this Psalm the title is, A song of a Psalm of Asaph. We have already often said what is the interpretation of Asaph, that is, congregation. That man, therefore, who was called Asaph, is named in representation of the congregation of God's people in the titles of many Psalms. But in Greek, congregation is called synagogue, which has come to be held for a kind of proper name for the Jewish people, that it should be called The Synagogue; even as the Christian people is more usually called The Church, in that it too is congregated.

2. The people of God, then, in this Psalm says, O God, who shall be like You? [Psalm 82:1]. Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men, [Philippians 2:7] He was thought by those by whom He was despised to be comparable to other men: for He was even reckoned among the unrighteous, [Isaiah 53:12] but for this purpose, that He might be judged. But when He shall come to judge, then shall be done what is here said, O God, who is like You? For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of the faithful can doubt was spoken unto Christ. Your throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Your kingdom. To him therefore also now it is said, O God, who shall be like You? For unto many You vouchsafed to be likened in Your humiliation, even so far as to the robbers that were crucified with You: but when in glory You shall come, who shall be like You?...

3. For lo Your enemies have sounded, and they that hate You have lifted up the head [Psalm 82:2]. He seems to me to signify the last days, when these things that are now repressed by fear are to break forth into free utterance, but quite irrational, so that it should rather be called a sound, than speech or discourse. They will not, therefore, then begin to hate, but they that hate You will then lift up the head. And not heads, but head; since they are to come even to that point, that they shall have that head, which is lifted up above all that is called God, and that is worshipped; [2 Thessalonians 2:4] so that in him especially is to be fulfilled, He that exalts himself shall be abased; [Luke 14:11] and when He to whom it is said, Keep not silence, nor grow mild, O God, shall slay him with the breath of His mouth, and shall destroy with the brightness of His coming. [2 Thessalonians 2:8] Upon Your people they have malignantly taken counsel [Psalm 82:3]. Or, as other copies have it, They have cunningly devised counsel, and have devised against Your saints. In scorn this is said. For how should they be able to hurt the nation or people of God, or His saints, who know how to say, If God be for us, who shall be against us? [Romans 8:31]

4. They have said, Come, and let us destroy them from a nation [Psalm 82:4]. He has put the singular number for the plural: as it is said, Whose is this cattle, even though the question be of a flock, and the meaning these cattle. Lastly, other copies have from nations, where the translators have rather followed the sense than the word. Come, and let us destroy them from a nation. This is that sound whereby they sounded rather than spoke, since they did vainly make a noise with vain sayings. And let it not be mentioned of the name of Israel any more. This others have expressed more plainly, and let there not be remembrance of the name of Israel any more. Since, let it be mentioned of the name (memoretur nominis), is an unusual phrase in the Latin language; for it is rather customary to say, let the name be mentioned (memoretur nomen); but the sense is the same. For he who said, let it be mentioned of the name, translated the Greek phrase. But Israel must here be understood in fact of the seed of Abraham, to which the Apostle says, Therefore you are the seed of Abraham, according to the promise heirs. [Galatians 3:29] Not Israel according to the flesh, of which he says, Behold Israel after the flesh.

5. Since they have imagined with one consent; together against You have they disposed a testament [Psalm 82:5]: as though they could be the stronger. In fact, a testament is a name given in the Scriptures not only to that which is of no avail till the death of the testators, but every covenant and decree they used to call a testament. For Laban and Jacob made a testament, [Genesis 31:44] which was certainly to have force between the living; and such cases without number are read in the words of God. Then he begins to make mention of the enemies of Christ, under certain proper names of nations; the interpretation of which names sufficiently indicates what he would have to be understood. For by such names are most suitably figured the enemies of the truth. Idumæans, for instance, are interpreted either men of blood, or of earth. Ismaelites, are obedient to themselves, and therefore not to God, but to themselves. Moab, from the father; which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begot him; since it was from that very circumstance he was so named. [Genesis 19:36-37] Good, however, was his father, but as the Law is good if one use it lawfully, [1 Timothy 1:8] not impurely and unlawfully. Hagarens, proselytes, that is strangers, by which name also are signified, among the enemies of God's people, not those who become citizens, but those who persevere in a foreign and alien mind, and when an opportunity of doing harm occurs, show themselves. Gebal, a vain valley, that is, humble in pretence. Amon, an unquiet people, or a people of sadness. Amalech, a people licking; whence elsewhere it is said, and his enemies shall lick the earth. The alien race, though by their very name in Latin, they sufficiently show themselves to be aliens, and for this cause of course enemies, yet in the Hebrew are called Philistines, which is explained, falling from drink, as of persons made drunken by worldly luxury. Tyre in Hebrew is called Sor; which whether it be interpreted straitness or tribulation, must be taken in the case of these enemies of God's people in that sense, of which the Apostle speaks, Tribulation and straitness on every soul of man that does evil. [Romans 2:9] All these are thus enumerated in the Psalms: The tabernacles of the Edomites, Ishmaelites, Moab and the Hagarenes, Gebal, and Amon, and Amalech, and the Philistines with those who inhabit Tyre.

6. And as if to point out the cause why they are enemies of God's people, he adds, For Assur came with them. Now Assur is often used figuratively for the devil, who works in the children of disobedience, [Ephesians 2:2] as in his own vessels, that they may assail the people of God. They have helped the children of Lot, he says: for all enemies, by the working in them of the devil, their prince, have helped the children of Lot, who is explained to mean one declining. But the apostate angels are well explained as the children of declension, for by declining from truth they swerved to become followers of the devil. These are they of whom the Apostle speaks: You wrestle not against flesh and blood, but against principalities and powers, and the rulers of the darkness of this world, against spiritual wickedness in high places. [Ephesians 6:12] Those invisible enemies are helped then by unbelieving men, in whom they work in order to assail the people of God.

7. Now let us see what the prophetic spirit prays may fall upon them, rather foretelling than cursing. Do thou to them, he says, as unto Madian and Sisera, as unto Jabin at the brook of Kishon [Psalm 82:9]. They perished at Endor, they became as the dung of the earth [Psalm 82:10]. All these, the history relates, were subdued and conquered by Israel, which then was the people of God: as was the case also with those whom he next mentions: Make their princes like Oreb and Zeb, and Zebee and Salmana [Psalm 82:11]. The meaning of these names is as follows: Madian is explained a perverted judgment: Sisera, shutting out of joy: Jabin, wise. [Judges 4:7-8] But in these enemies conquered by God's people is to be understood that wise man of whom the Apostle speaks, Where is the wise? Where is the scribe? Where is the disputer of this world? [1 Corinthians 1:20] Oreb is dryness, Zeb, wolf, Zebee, a victim, namely of the wolf; for he too has his victims; Salmana, shadow of commotion. All these agree to the evils which the people of God conquer by good. Moreover Kishon, the torrent in which they were conquered, is explained, their hardness. Endor, where they perished, is explained, the Fountain of generation, but of the carnal generation namely, to which they were given up, and therefore perished, not heeding the regeneration which leads unto life, where they shall neither marry nor be given in marriage, [Luke 20:35] for they shall die no more. Rightly then it is said of these: they became as the dung of the earth, in that nothing was produced of them but fruitfulness of the earth. As then all these were in figure conquered by the people of God, as figures, so he prays that those other enemies may be conquered in truth.

8. All their princes, who said, Let us take to ourselves the sanctuary of God in possession [Psalm 82:12]. This is that vain noise, with which, as said above, Your enemies have made a murmuring. But what must be understood by the sanctuary of God, except the temple of God? As says the Apostle: For the temple of God is holy, which temple you are. [1 Corinthians 3:17] For what else do the enemies aim at, but to take into possession, that is, to make subject to themselves the temple of God, that it may give in to their ungodly wills?

9. But what follows? My God, make them like a wheel [Psalm 82:13]. This is fitly taken as meaning that they should be constant in nothing that they think; but I think it may also be rightly explained, make them like a wheel, because a wheel is lifted up on the part of what is behind, is thrown down on the part of what is in front; and so it happens to all the enemies of the people of God. For this is not a wish, but a prophecy. He adds: as the stubble in the face of the wind. By face he means presence; for what face has the wind, which has no bodily features, being only a motion, in that it is a kind of wave of air? But it is put for temptation, by which light and vain hearts are hurried away.

10. This levity, by which consent is easily given to what is evil, is followed by severe torment; therefore he proceeds:—

Like as the fire that burns up the wood, and as the flame that consumes the mountains [Psalm 82:14]: so shall You persecute them with Your tempest, and in Your anger shall disturb them [Psalm 82:15]. Wood, he says, for its barrenness, mountains for their loftiness; for such are the enemies of God's people, barren of righteousness, full of pride. When he says, fire and flame, he means to repeat under another term, the idea of God judging and punishing. But in saying, with Your tempest, he means, as he goes on to explain, Your anger: and the former expression, You shall persecute, answers to, You shall disturb. We must take care, however, to understand, that the anger of God is free from any turbulent emotion; for His anger is an expression for His just method of taking vengeance: as the law might be said to be angry when its ministers are moved to punish by its sanction.

11. Fill their faces with shame, and they shall seek Your name, O Lord [Psalm 82:16]. Good and desirable is this which he prophesies for them: and he would not prophesy thus, unless there were even in that company of the enemies of God's people, some men of such kind that this would be granted to them before the last judgment: for now they are mixed together, and this is the body of the enemies, in respect of the envy whereby they rival the people of God. And now, where they can, they make a noise and lift up their head: but severally, not universally as they will do at the end of the world, when the last judgment is about to fall. But it is the same body, even in those who out of this number shall believe and pass into another body (for the faces of these are filled with shame, that they may seek the name of the Lord), as well as in those others who persevere unto the end in the same wickedness, who are made as stubble before the wind, and are consumed like a wood and barren mountains. To these he again returns, saying, They shall blush and be vexed for ever and ever [Psalm 82:17]. For those are not vexed for ever and ever who seek the name of the Lord, but having respect unto the shame of their sins, they are vexed for this purpose, that they may seek the name of the Lord, through which they may be no more vexed.

12. Again, he returns to these last, who in the same company of enemies are to be made ashamed for this purpose, that they may not be ashamed for ever: and for this purpose to be destroyed in as far as they are wicked, that being made good they may be found alive forever. For having said of them, Let them be ashamed and perish, he instantly adds, and let them know that Your name is the Lord, You are only the Most Highest in all the earth [Psalm 82:18]. Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. Let them know, he says, that Your name is the Lord: as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said, I Am that I Am: [Exodus 3:14] as if those things which are made are not, compared with Him by whom they are made. He adds, You only are the Most Highest in all the earth: or, as other copies have it, over all the earth; as it might be said, in all the heaven, or over all the heaven: but he used the latter word in preference, to depress the pride of earth. For earth ceases to be proud, that is, man ceases, to whom it was said, You are dust; [Genesis 3:19] and why is earth and ashes proud? [Sirach 10:9] when he says that the Lord is the Most Highest above all the earth, that is, that no man's thoughts avail against those who are called according to His purpose, and of whom it is said, If God is for us, who can be against us?

1. This Psalm is entitled, For the winepresses. And, as you observed with me, my beloved (for I saw that you attended most closely), nothing is said in its text either of any press, or wine-basket, or vat, or of any of the instruments or the building of a winepress; nothing of this kind did we hear read; so that it is no easy question what is the meaning of this title inscribed upon it, for the winepresses. For certainly, if after the title it mentioned anything about such things as I enumerated, carnal persons might have believed that it was a song concerning those visible wine-presses; but as it has this title, yet says nothing afterwards of those winepresses which we know so well, I cannot doubt that there are other wine-presses, which the Spirit of God intended us to look for and to understand here. Therefore, let us recall to mind what takes place in these visible winepresses, and see how this takes place spiritually in the Church. The grape hangs on the vines, and the olive on its trees. For it is for these two fruits that presses are usually made ready; and as long as they hang on their boughs, they seem to enjoy free air; and neither is the grape wine, nor the olive oil, before they are pressed. Thus it is with men whom God predestined before the world to be conformed to the image of His only-begotten Son, [Romans 8:29] who has been first and especially pressed in His Passion, as the great Cluster. Men of this kind, therefore, before they draw near to the service of God, enjoy in the world a kind of delicious liberty, like hanging grapes or olives: but as it is said, My son, when you draw near to the service of God, stand in judgment and fear, and make your soul ready for temptation: [Sirach 2:1] so each, as he draws near to the service of God, finds that he has come to the winepress; he shall undergo tribulation, shall be crushed, shall be pressed, not that he may perish in this world, but that he may flow down into the storehouses of God. He has the coverings of carnal desires stripped off from him, like grape-skins: for this has taken place in him in carnal desires, of which the Apostle speaks, Put ye off the old man, and put on the new man. All this is not done but by pressure: therefore the Churches of God of this time are called winepresses.

2. But who are we who are placed in the wine-presses? Sons of Core. For this follows: For the winepresses, to the sons of Core. The sons of Core has been explained, sons of the bald: as far as those could explain it to us, who know that language, according to their service due to God.. ..

3. But being placed under pressure, we are crushed for this purpose, that for our love by which we were borne towards those worldly, secular, temporal, unstable, and perishable things, having suffered in them, in this life, torments, and tribulations of pressures, and abundance of temptations, we may begin to seek that rest which is not of this life, nor of this earth; and the Lord becomes, as is written, a refuge for the poor man. What is, for the poor man? For him who is, as it were, destitute, without aid, without help, without anything on which he may rest, in earth. For to such poor men, God is present. For though men abound in money on earth,...they are filled more with fear than with enjoyment. For what is so uncertain as a rolling thing? It is not unfitly that money itself is stamped round, because it remains not still. Such men, therefore, though they have something, are yet poor. But those who have none of this wealth, but only desire it, are counted also among rich men who will be rejected; for God takes account not of power, but of will. The poor then are destitute of all this world's substance, for even though it abounds around them, they know how fleeting it is; and crying unto God, having nothing in this world with which they may delight themselves, and be held down, placed in abundant pressures and temptations, as if in winepresses, they flow down, having become oil or wine. What are these latter but good desires? For God remains their only object of desire; now they love not earth. For they love Him who made heaven and earth; they love Him, and are not yet with Him. Their desire is delayed, in order that it may increase; it increases, in order that it may receive. For it is not any little thing that God will give to him who desires, nor does he need to be little exercised to be made fit to receive so great a good: not anything which He has made will God give, but Himself who made all things. Exercise yourself to receive God: that which you shall have for ever, desire thou for a long time....

4. Wherefore, most beloved, as each can, make vows, and perform to the Lord God what each can: let no one look back, no one delight himself with his former interests, no one turn away from that which is before to that which is behind: let him run until he arrive: for we run not with the feet but with the desire. But let no one in this life say that he has arrived. For who can be so perfect as Paul? [Philippians 3:13] Yet he says, Brethren, I count not myself to have attained.

5. If therefore you feel the passions of this world, even when you are happy, you understand now that you are in the winepress....If therefore the world smile upon you with happiness, imagine yourself in the winepress, and say, I found trouble and heaviness, and I did call upon the name of the Lord. He said not, I found trouble, without meaning, of such a kind as was hidden: for some troubles are hidden from some in this world, who think they are happy while they are absent from God. For as long as we are in the body, he says, we are absent from the Lord. [2 Corinthians 5:6] If you were absent from your father, you would be unhappy: are you absent from the Lord, and happy? There are then some who think it is well with them. But those who understand, that in whatever abundance of wealth and pleasures, though all things obey their beck, though nothing troublesome creep in, nothing adverse terrify, yet that they are in a bad case as long as they are absent from the Lord; with a most keen eye these have found trouble, and grief, and have called on the name of the Lord. Such is he who sings in this Psalm. Who is he? The Body of Christ. Who is that? You, if you will: all we, if we will: for Christ's Body is one....

How lovely are Your tabernacles, O Lord of Hosts [Psalm 83:1]. He was in some tabernacles, that is, in winepresses: but he longed for other tabernacles, where is no pressure: in this he sighed for them, from these, he, as it were, flowed down into them by the channel of longing desire.

6. And what follows? My soul longs and fails for the courts of the Lord [Psalm 83:2]. It is not enough that it longs and fails: for what does it fail? For the courts of the Lord. The grape when pressed has failed: but for what? So as to be changed into wine, and to flow into the vat, and into the rest of the storeroom, to be kept there in great quiet. Here it is longed for, there it is received: here are sighs, there joy: here prayers, there praises: here groans, there rejoicing. Those things which I mentioned, let no one while here turn from ashamed: let no one be unwilling to suffer. There is danger, lest the grape, while it fears the winepress, should be devoured by birds or by wild beasts....

7. You have heard a groan in the winepress, My soul longs and fails for the courts of the Lord: hear how it holds out, rejoicing in hope: My heart and my flesh have rejoiced in the living God. Here they have rejoiced for that cause. Whence comes rejoicing, but of hope? Wherefore have they rejoiced? In the living God. What has rejoiced in you? My heart and my flesh. Why have they rejoiced? For, says he, the sparrow has found her a house, and the turtle-dove a nest, where she may lay her young [Psalm 83:3]. What is this? He had named two things, and he adds two figures of birds which answer to them: he had said that his heart rejoiced and his flesh, and to these two he made the sparrow and turtle-dove to correspond: the heart as the sparrow, the flesh as the dove. The sparrow has found herself a home: my heart has found itself a home. She tries her wings in the virtues of this life, in faith, and hope, and charity, by which she may fly unto her home: and when she shall have come there, she shall remain; and now the complaining voice of the sparrow, which is here, shall no longer be there. For it is the very complaining sparrow of whom in another Psalm he says, Like a sparrow alone on the housetop. From the housetop he flies home. Now let him be on the housetop, treading on his carnal house: he shall have a heavenly house, a perpetual home: that sparrow shall make an end of his complaints. But to the dove he has given young, that is, to the flesh: the dove has found a nest, where she may lay her young. The sparrow a home, the dove a nest, and a nest too where she may lay her young. A home is chosen as for ever, a nest is framed for a time: with the heart we think upon God, as if the sparrow flew to her home: with the flesh we do good works. For you see how many good works are done by the flesh of the saints; for by this we work the things we are commanded to work, by which we are helped in this life. Break your bread to the hungry, and bring the poor and roofless into your house; and if you see one naked, clothe him: [Isaiah 58:7] and other such things which are commanded us we work only through the flesh....We speak, brethren, what ye know: how many seem to do good works without the Church? how many even Pagans feed the hungry, clothe the naked, receive the stranger, visit the sick, comfort the prisoner? How many do this? The dove seems, as it were, to bring forth young: but finds not herself a nest. How many works may heretics do not in the Church; they place not their young in a nest. They shall be trampled on and crushed: they shall not be kept, shall not be guarded....In that faith lay your young: in that nest work your works. For what the nests are, what that nest is, follows at once. Having said, And the dove has found herself a nest, where she may lay her young; as if you had asked, What nest? Your altars, O Lord of Hosts, my King and my God. What is, My King and my God? You who rules me, who has created me.

8. ...Blessed are those who dwell in Your house [Psalm 83:4]....If you have your own house, you are poor; if God's, you are rich. In your own house you will fear robbers; of the house of God, He is Himself the wall. Therefore blessed are those who dwell in Your house. They possess the heavenly Jerusalem, without constraint, without pressure, without difference and division of boundaries; all have it, and each have all. Great are those riches. Brother crowds not brother: there is no want there. Next, what will they do there? For among men it is necessity which is the mother of all employments. I have already said, in brief, brethren, run in your mind through any occupations, and see if it is not necessity alone which produces them. Those very eminent arts which seem so powerful in giving help to others, the art of speaking in their defense or of medicine in healing, for these are the most excellent employments in this life; take away litigants, who is there for the advocate to help? Take away wounds and diseases? What is there for the physician to cure? And all those employments of ours which are required and done for our daily life, arise from necessity. To plough, to sow, to clear fallow ground, to sail; what is it which produces all these works, but necessity and want? Take away hunger, thirst, nakedness; who has need of all these things?...For instance, the injunction, Break your bread to the hungry. For whom could you break bread, if there were nobody hungry? Take in the roofless poor into your house. [Isaiah 58:7] What stranger is there to take in, where all live in their own country? What sick person to visit, where they enjoy perpetual health? What litigants to reconcile, where there is everlasting peace? What dead to bury, where there is eternal life? None of those honourable actions which are common to all men will then be your employment, nor any of these good works; the young swallows will then fly out of their nest. What then? You have said already what we shall have; Those who dwell in Your house are blessed. Say now what they shall do, for I see not then any need to induce me to action. Even what I am now saying and arguing springs from some need. Will there be any such argument there to teach the ignorant, or remind the forgetful? Or will the Gospel be read in that country where the Word of God Itself shall be contemplated?...They shall be always praising You. This shall be our whole duty, an unceasing Hallelujah. Think not, my brethren, that there will be any weariness there: if you are not able to endure long here in saying this, it is because some want draws you away from that enjoyment. If what is not seen gives not so much joy here, if with so much eagerness under the pressure and weakness of the flesh we praise that which we believe, how shall we praise that which we see? When death shall be swallowed up in victory, when this mortal shall have put on immortality, [1 Corinthians 15:54] no one will say, I have been standing a long time; no one will say, I have fasted a long time, I have watched a long time. For there shall be great endurance, and our immortal bodies shall be sustained in contemplation of God. And if the word which we now dispense to you keeps your weak flesh standing so long, what will be the effect of that joy? How will it change us? For we shall be like Him, since we shall see Him as He is. [1 John 3:2] Being made like Him, when shall we ever faint? What shall draw us off? Brethren, we shall never be satiated with the praise of God, with the love of God. If love could fail, praise could fail. But if love be eternal, as there will there be beauty inexhaustible, fear not lest you be not able to praise for ever Him whom you shall be able to love forever. For this life let us sigh.

9. But how shall we come there? Happy is the man whose strength is in You [Psalm 83:5]. He knew where he was, and that by reason of the frailty of his flesh he could not fly to that state of blessedness: he thought upon his own burden, as it is said elsewhere; For the corruptible body weighs down the soul, and the earthly house depresses the understanding which has many thoughts. [Wisdom 9:15] The Spirit calls upward, the weight of the flesh calls back again downward: between the double effort to raise and to weigh down, a kind of struggle ensues: this struggle goes toward the pressure of the winepress. Hear how the Apostle describes this same struggle of the winepress, for he was himself afflicted there, there he was pressed....Miserable man that I am: who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. [Romans 7:24-25]...For I delight in the Law of God according to the inner man. But what shall I do? How shall I fly? How shall I arrive there? I see another law in my members, etc....And as in the words of the Apostle, that difficulty and that almost inextricable struggle is alleviated by the addition, The grace of God through Jesus Christ our Lord; so here, when he sighed in the ardent longing for the house of God, and those praises of God, and when a kind of despair arose at the feeling of the burden of the body and the weight of the flesh, again he awoke to hope, and said [Psalm 83:5], Blessed is the man whose taking up is in You.

10. What then does God supply by His grace to him whom He takes hold of to lead him on? He goes on to say: He has placed steps in his heart....Where does it place steps? In his heart, in the valley of weeping [Psalm 83:6]. So here you have for a winepress the valley of weeping, the very pious tears in tribulation are the new wine of those that love....They went forth weeping, he says, casting their seed. Therefore, by the grace of God may upward steps be placed in your heart. Rise by loving. Hence the Psalm of degrees is called....He has placed steps of ascent to the place which He has appointed [Psalm 83:7]. Now we lament; whence proceed our lamentations, but from that place where the steps of our ascent are placed? Whence comes our lamentation, but from that cause wherefore the Apostle exclaimed that he was a wretched man, because he saw another law in his members, warring against the law in his mind? [Romans 7:23] And whence does this proceed? From the penalty of sin. And we thought that we could easily be righteous as it were by our own strength, before we received the command; but when the command came, sin revived; but I died, [Romans 7:9] says the Apostle. For a law was given to men, not such as could save them at once, but it was to show them in what severe sickness they were lying....But when sin was made manifest by the law given, sin was but increased, for it is both sin, and against the Law; Sin, says he, taking occasion by the command, wrought in me all manner of concupiscence. [Romans 7:8] What does he mean by taking occasion by the law? Having received the command, men tried as by their own strength to obey it; conquered by lust, they became guilty of transgression of this very command also. But what says the Apostle? Where sin abounded, grace has much more abounded; [Romans 5:20] that is, the disease increased, the medicine became of more avail. Accordingly, my brethren, did those five porches of Solomon, in the middle of which the pool lay, heal the sick at all? The sick, says the Evangelist, lay in the five porches. [John 5:3] In the Gospel we have and read it. Those five porches are the law in the five books of Moses. For this cause the sick were brought forth from their houses that they might lie in the porches. So the law brought the sick men forth, but did not heal them: but by the blessing of God the water was disturbed, as by an Angel descending into it. At the sight of the water troubled, the one person who was able, descended and was healed. That water surrounded by the five porches, was the people of the Jews shut up in their law. The Lord came and disturbed this people, so that He Himself was slain. For if the Lord had not troubled the Jews by coming down to them, would He have been crucified? So that the troubled water signified the Passion of the Lord, which arose from His troubling the Jewish people. The sick man who believes in this Passion, like him who descended into the troubled water, is healed thereby. He whom the Law could not heal, that is, while he lay in the porches, is healed by grace, by faith in the Passion of our Lord Jesus Christ....

11. He shall give blessing, says he, who gave the law....Grace shall come after the law, grace itself is the blessing. And what has that grace and blessing given unto us? They shall go from virtue to virtue. For here by grace many virtues are given. For to one is given by the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith, to another the gift of healing, to another different kinds of tongues, to another the interpretation of tongues, to another prophecy. [1 Corinthians 12:8-10] Many virtues, but necessary for this life; and from these virtues we go on to a virtue. To what virtue? To Christ the Virtue of God and the Wisdom of God. [1 Corinthians 1:24] He gives different virtues in this place, who for all the virtues which are necessary and useful in this valley of weeping shall give one virtue, Himself. For in Scripture and in many writers four virtues are described useful for life: prudence, by which we discern between good and evil; justice, by which we give each person his due, owing no man anything, [Romans 13:8] but loving all men: temperance, by which we restrain lusts; fortitude, by which we bear all troubles. These virtues are now by the grace of God given unto us in the valley of weeping: from these virtues we mount unto that other virtue. And what will that be, but the virtue of the contemplation of God alone?...It follows in that place: They shall go from virtue to virtue. What virtue? That of contemplation. What is contemplation? The God of Gods shall appear in Sion. The God of Gods, Christ of the Christians....When all is finished, that mortality makes necessary, He shall appear to the pure in heart, as He is, God with God, The Word with the Father, by which all things were made.

12. And again, from the thought of those joys he returns to his own sighs. He sees what has come before in hope, and where he is in reality....Therefore returning to the groans proper to this place, he says, O Lord God of virtues, hear my prayer: hearken, O God of Jacob [Psalm 83:8]: for Jacob himself also You have made Israel out of Jacob. For God appeared unto him, and he was called Israel, [Genesis 32:28] seeing God. Hear me therefore, O God of Jacob, and make me Israel. When shall I become Israel? When the God of Gods shall appear in Sion.

13. Behold, O God our defender. And look on the face of Your Christ [Psalm 83:9]. For when does God not look upon the face of His Christ? What is this, Look on the face of Your Christ? By the face we are known. What is it then, Look on the face of Your Christ? Cause Your Christ to become known to all. Look on the face of Your Christ: let Christ become known to all, that we may be able to go from strength to strength, that grace may abound, since sin has abounded.

14. For one day in Your courts is better than a thousand [Psalm 83:10]. Those courts they were for which he sighed, for which he fainted. My soul longs and fails for the courts of the Lord: one day there is better than a thousand days. Men long for thousands of days, and wish to live here long: let them despise these thousands of days, let them long for one day, which has neither rising nor setting: one day, an everlasting day, to which no yesterday yields, which no tomorrow presses. Let this one day be longed for by us. What have we to do with a thousand days? We go from the thousand days to one day; let us hasten to that one day, as we go from strength to strength.

15. I have chosen to be cast away in the house of the Lord, rather than to dwell in the tents of sinners [Psalm 83:11]. For he found the valley of weeping, he found humility by which he might rise: he knows that if he would raise himself he shall fall, if he humble himself he shall be exalted: he has chosen to be cast away, that he may be raised up. How many beside this tabernacle of the Lord's winepress, that is beside the Catholic Church, wishing to be lifted up, and loving their honours, refuse to see the truth. If this verse had been in their heart, would they not cast away honours, and run to the valley of weeping, and hence find in their heart the way of ascent, and hence go from virtues to virtue, placing their hope in Christ, not in some man or another? A good word is this, a word to rejoice in, a word to be chosen. He himself chose to be cast away in the house of the Lord; but He who invited him to the feast, when he chose a lower place calls him to a higher one, and says unto him, Go up higher. [Luke 14:10] Yet he chose not but to be in the house of the Lord, in any part of it, so that he were not outside the threshold.

16. Wherefore did he choose?...Because God loves mercy and truth [Psalm 83:12]. The Lord loves mercy, by which He first came to my help: He loves truth, so as to give to him that believes what He has promised. [Romans 11:29] Hear in the case of the Apostle Paul, His mercy and truth, Paul who was first Saul the persecutor. He needed mercy, and he has said that it was shown towards him: I who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, that in me Christ Jesus might show forth all longsuffering towards those who shall believe in Him unto life eternal. So that, when Paul received pardon of such great crimes, no one should despair of any sins whatever being forgiven him. Lo! You have Mercy....Lo, we see that Paul holds Him a debtor, having received mercy, demanding truth. The Lord, he says, shall give back in that day. What shall He give you back, but that which He owes you? How owes He unto you? What have you given Him? Who has first given unto Him, and it shall be restored to him again. [Romans 11:29] The Lord Himself has made Himself a debtor, not by receiving, but by promising: it is not said to Him, Restore what You have received: but, Restore what You have promised. He has shown mercy unto me, he says, that He might make me innocent: for before I was a blasphemer and injurious: but by His grace I have been made innocent. But He who first showed mercy, can He deny His debt? He loves mercy and truth. He will give grace and glory. What grace, but that of which the same one said: By the grace of God I am what I am? [1 Corinthians 15:10] What glory, but that of which he said, There is laid up for me a crown of glory? [2 Timothy 4:8]

17. Therefore the Lord will not withhold good from those who walk in innocence [Psalm 83:12]. Why then, O men, are you unwilling to keep innocence, except in order that you may have good things?...You see wealth in the hands of robbers, of the impious, the wicked, the base; in the hands of scandalous and criminal men you see wealth: God gives them these things on account of their fellowship in the human race, for the abundant overflowing of His goodness: who also makes His sun to rise upon the good and the evil, and causes it to rain upon the righteous and upon the sinners. [Matthew 5:45] Gives He so much to the wicked, and keeps nothing for you? He keeps something: be at ease, He who had mercy on you when you were impious, does He desert you when you have become pious? He who gave to the sinner the free gift of His Son's death, what keeps He for the saved through that death? Therefore be at ease. Hold Him a debtor, for you have believed in Him promising. What then remains for us here, in the winepress, in affliction, in hardship, in our present dangerous life? What remains for us, that we may arrive there? O Lord God of virtues, blessed is the man that puts his hope in You.

1. ...Its title is, A Psalm for the end, to the sons of Core. Let us understand no other end than that of which the Apostle speaks: for, Christ is the end of the law. [Romans 10:4] Therefore when at the head of the title of the Psalm he placed the words, for the end, he directed our heart to Christ. If we fix our gaze on Him, we shall not stray: for He is Himself the Truth unto which we are eager to arrive, and He Himself the Way [John 14:6] by which we run....

2. The Prophet sings to Him of the future, and uses words as it were of past time: he speaks of things future as if already done, because with God that which is future has already taken place....Lord, You have been favourable unto Your land [Psalm 84:1]; as if He had already done so. You have turned away the captivity of Jacob. His ancient people of Jacob, the people of Israel, born of Abraham's seed, in the promise to become one day the heir of God. That was indeed a real people, to whom the Old Testament was given; but in the Old Testament the New was figured: that was the figure, this the truth expressed. In that figure, by a kind of foretelling of the future, there was given to that people a certain land of promise, in a region where the people of the Jews abode; where also is the city of Jerusalem, whose name we have all heard of. When this people had received possession of this land, they suffered many troubles from their neighbouring enemies who surrounded them: and when they sinned against their God, they were given into captivity, not for destruction, but for discipline; their Father not condemning, but scourging them. And after being seized on, they were set free, and many times were both made captives, and set free; and they are now in captivity, and that for a great sin, even because they crucified their Lord. What then are we to understand them to mean by the words, You have turned away the captivity of Jacob?...This Psalm has prophesied in song. You have turned away the captivity of Jacob. To whom did it speak? To Christ; for it said, for the end, for the sons of Core: for He has turned away the captivity of Jacob. Hear Paul himself confessing: O wretched man that I am, who shall deliver me from the body of this death? He asked who it should be, and straightway it occurred to him, The grace of God through Jesus Christ our Lord. [Romans 7:24-25] Of this grace of God the Prophet speaks to our Lord Jesus Christ, You have turned away the captivity of Jacob. Attend to the captivity of Jacob, attend, and see that it is this: You have turned away our captivity, not by setting us free from the barbarians, with whom we had not met, but by setting us free from bad works, from our sins, by which Satan held sway over us. For if any one has been set free from his sins, the prince of sinners has not whence he may hold sway over him.

3. For how did He turn away the captivity of Jacob? See, how that that setting free is spiritual, see how that it is done inwardly. You have forgiven, he says, the iniquity of Your people: You have covered all their sins [Psalm 84:2]. Behold how He has turned away their captivity, in that He has remitted iniquity: iniquity held them captive; your iniquity forgiven, you are freed. Confess therefore that you are in captivity, that you may be worthy to be freed: for he that knows not of his enemy, how can he invoke the liberator? You have covered all their sins. What is, You have covered? So as not to see them. How did You not see them? So as not to take vengeance on them. You were unwilling to see our sins: and therefore You saw them not, because You would not see them: You have covered all their sins. You have appeased all Your anger: You have turned Yourself from Your wrathful indignation [Psalm 84:3].

4. And as these things are said of the future, though the sound of the words is past, it follows: Turn us, O God of our salvation [Psalm 84:4]. That which he had just related as if it were done, how prays he that it may be done, except because he wished to show that he had spoken as if of the past in prophecy? But that it was not yet done which he had said was done he shows by this, that he prays that it may be done: Turn us, O God of our salvation, and turn away Your anger from us. Did you not say before: You have appeased all Your anger, You have turned Yourself from Your wrathful indignation? How then now do you say, And turn away Your anger from us? The Prophet answers: These things I speak of as done, because I see them about to be done: but because they are not yet done, I pray that they may come, which I have already seen.

5. Be not angry with us for ever [Psalm 84:5]. For by the anger of God we are subject to death, and by the anger of God we eat bread on this earth in want, and in the sweat of our face. [Genesis 3:19] This was Adam's sentence when he sinned: and that Adam was every one of us, for in Adam all die; [1 Corinthians 15:22] the sentence passed on him has taken effect after him on us. For we were not yet ourselves, but we were in Adam: therefore whatever happened to Adam himself took effect on us also, so that we should die: for we all were in him....So far as this the sin of your father hurts you not, if you have changed yourself, even as it would not hurt your father if he had changed himself. But that which our stock has received unto its subjection to death, it has derived from Adam. What has it so derived? That frailty of the flesh, this torture of pains, this house of poverty, this chain of death, and snares of temptations; all these things we carry about in this flesh; and this is the anger of God, because it is the vengeance of God. But because it was so to be, that we should be regenerated, and by believing should be made new, and all that mortality was to be removed in our resurrection, and the whole man was to be restored in newness; For as in Adam all die, so also in Christ shall all be made alive; [1 Corinthians 15:22] seeing this the Prophet says, Be not angry with us for ever, nor stretch out Your wrath from one generation to another. The first generation was mortal by Your wrath: the second generation shall be immortal by Your mercy....

6. O God, You shall turn us again, and make us alive [Psalm 84:6]. Not as if we ourselves of our own accord, without Your mercy, turn unto You, and then You shall make us alive: but so that not only our being made alive is from You, but our very conversion, that we may be made alive. And Your people shall rejoice in You. To their own evil they shall rejoice in themselves: to their own good they shall rejoice in You. For when they wished to have joy of themselves, they found in themselves woe: but now because God is all our joy, he that will rejoice securely, let him rejoice in Him who cannot perish. For why, my brethren, will you rejoice in silver? Either your silver perishes, or thou: and no one knows which first: yet this is certain, that both shall perish; which first, is uncertain. For neither can man remain here always, nor can silver remain here always: so too gold, so garments, so houses, so money, so broad lands, so, lastly, this light itself. Be not thou willing then to rejoice in these: but rejoice in that light which has no setting: rejoice in that dawn which no yesterday precedes, which no tomorrow follows. What light is that? I, says He, am the Light of the world. [John 8:12] He who says unto you, I am the Light of the world, calls you to Himself. When He calls you, He converts you: when He converts you, He heals you: when He has healed you, you shall see your Converter, unto whom it is said, Show us Your mercy, O Lord, and grant us Your salvation [Psalm 84:7]: Your salvation, that is, Your Christ. Happy is he unto whom God shows His mercy. He it is who cannot indulge in pride, unto whom God shows His mercy. For by showing him His salvation He persuades him that whatever good man has, he has not but from Him who is all our good. And when a man has seen that whatever good he has he has not from himself, but from his God; he sees that everything which is praised in him is of the mercy of God, not of his own deserving; and seeing this, he is not proud; not being proud, he is not lifted up; not lifting himself up, he falls not; not falling, he stands; standing, he clings fast; clinging fast, he abides; abiding, he enjoys, and rejoices in the Lord his God. He who made him shall be unto him a delight: and his delight no one spoils, no one interrupts, no one takes away....Therefore, what says John in his Epistle? Beloved, now are we the sons of God, and it does not yet appear what we shall be. [1 John 3:2] Who would not rejoice, if suddenly while he was wandering abroad, ignorant of his descent, suffering want, and in a state of misery and toil, it were announced, You are the son of a senator: your father enjoys an ample patrimony on your family estate; I bid you return to your father: how would he rejoice, if this were said to him by some one whose promise he could trust? One whom we can trust, an Apostle of Christ, has come and said to us, You have a father, you have a country, you have an inheritance. Who is that father? Beloved, we are the sons of God. [1 John 3:2]...Therefore He promised us to show Himself unto us. Think, my brethren, what His beauty is. All those beautiful things which you see, which you love, He made. If these are beautiful, what is He Himself? If these are great, how great is He? Therefore from these things which we love here, let us the more long for Him: and despising these things, let us love Him: that by that very love we may by faith purify our hearts, and His vision, when it comes, may find our heart purified. The light which shall be shown unto us ought to find us whole: this is the work of faith now. This is what we have spoken here: And grant us Your salvation: grant us Your Christ, that we may know Your Christ, see Your Christ; not as the Jews saw Him and crucified Him, but as the Angels see Him, and rejoice.

7. I will hearken [Psalm 84:8]. The Prophet spoke: God spoke within in him, and the world made a noise without. Therefore, retiring for a little from the noise of the world, and turning himself back upon himself, and from himself upon Him whose voice he heard within; sealing up his ears, as it were, against the tumultuous disquietude of this life, and against the soul weighed down by the corruptible body, and against the imagination, that through the earthly tabernacle pressing down, thinks on many things, [Wisdom 9:15] he says, I will hearken what the Lord God speaks in me; and he heard, what? For He shall speak peace unto His people. The voice of Christ, then, the voice of God, is peace: it calls unto peace. Ho! It says, whosoever are not yet in peace, love ye peace: for what can you find better from Me than peace? What is peace? Where there is no war. What is this, where there is no war? Where there is no contradiction, where there is no resistance, nothing to oppose. Consider if we are yet there: consider if there is not now a conflict with the devil, if all the saints and faithful ones wrestle not with the prince of demons. And how do they wrestle with him whom they see not? They wrestle with their own desires, by which he suggests unto them sins: and by not consenting to what he suggests, though they are not conquered, yet they fight. Therefore there is not yet peace where there is fighting....Whatever we provide for our refreshment, there again we find weariness. Are you hungry? One asks you: you answer I am. He places food before you for your refreshment; continue thou to use it, for you had need of it; yet in continuing that which you need for refreshment, therein do you find weariness. By long sitting you were tired; you rise and refreshest yourself by walking; continue that relief, and by much walking you are wearied; again you would sit down. Find me anything by which you are refreshed, wherein if you continue you do not become weary again. What peace then is that which men have here, opposed by so many troubles, desires, wants, wearinesses? This is no true, no perfect peace. What will be perfect peace? This corruptible must put on incorruption, and this mortal must put on immortality. [1 Corinthians 15:53]...Persevere in eating much; this itself will kill you: persevere in fasting much, by this you will die: sit continually, being resolved not to rise up, by this you will die: be always walking so as never to take rest, by this you will die; watch continually, taking no sleep, by this you will die; sleep continually, never watching, thus too you will die. When therefore death shall be swallowed up in victory, these things shall no longer be: there will be full and eternal peace. We shall be in a City, of which, brethren, when I speak I find it hard to leave off, especially when offenses wax common. Who would not long for that City whence no friend goes out, whither no enemy enters, where is no tempter, no seditious person, no one dividing God's people, no one wearying the Church in the service of the devil; since the prince himself of all such is cast into eternal fire, and with him those who consent unto him, and who have no will to retire from him? There shall be peace made pure in the sons of God, all loving one another, seeing one another full of God, since God shall be all in all. [1 Corinthians 15:28] We shall have God as our common object of vision, God as our common possession, God as our common peace. For whatever there is which He now gives unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaks unto His people: this it was which he would hearken unto who said, I will hearken what the Lord God will say unto me: for He shall speak peace unto His people, and to His saints, and unto those who turn their hearts unto Him. Lo, my brethren, do ye wish that unto you should belong that peace which God utters? Turn your heart unto Him: not unto me, or unto that one, or unto any man. For whatever man would turn unto himself the hearts of men, he falls with them. Which is better, that you fall with him unto whom you turn yourself, or that thou stand with Him with whom you turn yourself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are they that turn their hearts unto Him.

8. Nevertheless, His salvation is near them that fear Him [Psalm 84:9]. There were some even then who feared Him in the Jewish people. Everywhere throughout the earth idols were worshipped: devils were feared, not God: in that nation God was feared. But why was He feared? In the Old Testament He was feared, lest He should give them up to captivity, lest He should take away their land from them, lest He should destroy their vines with hail, lest He should make their wives barren, lest He should take away their children from them. For these carnal promises of God captivated their minds, which as yet were of small growth, and for these things God was feared: but He was near unto them who even for these things feared Him. The Pagan prayed for land to the devil: the Jew prayed for land to God: it was the same thing which they prayed for, but not the same to whom they prayed. The latter, though seeking what the Pagan sought, yet was distinguished from the Pagan; for he sought it of Him who had made all things. And God, who was far from the Gentiles, was near unto them: yet He had regard even to those who were afar off, and to those who were near, as the Apostle said: And He came and preached peace to you who were afar off, and to them that were near. [Ephesians 2:17] Whom did He mean by those near? The Jews, because they worshipped one God. Whom by those who were afar off? The Gentiles, because they had left Him by whom they were made and worshipped things which themselves had made. For it is not in space that any one is far from God, but in affections. You love God, you are near unto Him. You hate God, you are far off. You are standing in the same place, both while you are near and far off. This it was, my brethren, which the Prophet had regard to: although he saw the mercy of God extending over all, yet he saw something special and peculiar shown toward the Jews, and he says, Nevertheless, I will hearken what the Lord God shall say unto me: for He shall speak peace unto His people; and His people shall be, not Judæa only, but it shall be gathered together out of all nations: For He shall speak peace unto His Saints, and to those who turn their hearts unto Him, and to all who shall turn their hearts unto Him from the whole world. Nevertheless, His salvation shall be near them that fear Him, that glory may dwell in our land: that is, in that land in which the Prophet was born, greater glory shall dwell, because Christ began to be preached from thence. Thence were the Apostles, and there first they were sent; from thence were the Prophets, there first was the Temple, there sacrifice was made to God, there were the Patriarchs, there He Himself came of the seed of Abraham, there Christ was manifested, there Christ appeared; for from thence was the Virgin Mary who bore Christ. There He walked with His feet, there He worked miracles. Thirdly, He ascribed so great honour to that nation, that when a certain Canaanitish woman interrupted Him, praying for the healing of her daughter, He said to her, I am not sent but unto the lost sheep of the house of Israel. [Matthew 15:24] Seeing this, the Prophet says, that glory may dwell in our land.

9. Mercy and truth have met together [Psalm 84:10]. Truth in our land, in a Jewish person, mercy in the land of the Gentiles. For where was truth? Where the utterances of God were. Where was mercy? On those who had left their God, and turned themselves unto devils. Did He look down also upon them? Yea, as if He said, Call those who are fugitives afar off, who have departed far from Me: call them, let them find Me who seek them, since they themselves would not seek Me. Therefore, Mercy and truth have met together: righteousness and peace have kissed each other. Do righteousness, and you shall have peace; that righteousness and peace may kiss each other. For if you love not righteousness, you shall not have peace; for those two, righteousness and peace, love one another, and kiss one another: that he who has done righteousness may find peace kissing righteousness. They two are friends: thou perhaps willest the one, and not the other: for there is no one who wills not peace: but all will not work righteousness. Ask all men, Willest thou peace? With one mouth the whole race of man answers you, I wish, I desire, I will, I love it. Love also righteousness: for these two, righteousness and peace, are friends; they kiss one another: if you love not the friend of peace, peace itself will not love you, nor come unto you. For what great thing is it to desire peace? Every bad man longs for peace. For peace is a good thing. But do righteousness, for righteousness and peace kiss one another, they quarrel not together....

10. Truth has sprung out of the earth, and righteousness has looked down from heaven [Psalm 84:11]. Truth has sprung out of the earth: Christ is born of a woman. The Son of God has come forth of the flesh. What is truth? The Son of God. What is the earth? Flesh. Ask whence Christ was born, and you see that Truth is sprung out of the earth. But the Truth which sprang out of the earth was before the earth, and by It the heaven and the earth were made: but in order that righteousness might look down from heaven, that is, in order that men might be justified by Divine grace, Truth was born of the Virgin Mary; that He might be able to offer a sacrifice to justify them, the sacrifice of suffering, the sacrifice of the Cross. And how could He offer a sacrifice for our sins, except He died? How could He die, except He received from us that wherein He might die; that is, unless He received from us mortal flesh, Christ could not have died: because the Word of God dies not, Godhead dies not, the Virtue and Wisdom of God does not die. How should He offer a sacrifice, a healing victim, if He died not? How should He die, unless He clothed Himself with flesh? How should He put on flesh, except truth sprang out of the earth?

11. On the same passage we may mention another meaning. Truth is sprung out of the earth: confession from man. For thou, O man, wast a sinner. O earth, who when you had sinned heard the sentence, Earth you are, and unto earth shall you return, [Genesis 3:19] from you let truth spring, that righteousness may look down from heaven. How does truth spring from you, while you are a sinner, while you are unrighteous? Confess your sins, and truth shall spring out of you. For if while you are unrighteous, you call yourself just, how can truth spring out of you? But if being unrighteous you confess yourself to be so, truth has sprung out of the earth....What righteousness has looked down from heaven? It is that of God, as though He said: Let us spare this man, for he spares not himself: let us pardon him, for he himself confesses. He is changed so as to punish his sin: I too will change, so as to set him free.

12. For the Lord shall give sweetness, and our land shall give her increase [Psalm 84:12]....He will give unto you the sweetness of working righteousness, so that righteousness shall begin to delight you, whom before unrighteousness delighted: so that thou who at first delighted in drunkenness, shall rejoice in sobriety: and thou who at first rejoiced in theft, so as to take from another man what you had not, shall seek to give to him that has not that which you have: and thou who took delight in robbing, shall delight now in giving: thou whom shows delighted, shall delight in prayer; thou who delighted in trifling and lascivious songs, shall now delight in singing hymns to God; in running to church, thou who at first ran to the theatre. Whence is that sweetness born to you, except from this, that God gives sweetness? For, behold, you see what I mean: behold, I have spoken unto you the word of God, I have sown seed in your devout hearts, finding your souls furrowed, as it were, with the plough of confession: with devout attention you have received the seed; think now upon the word which you have heard, like those who break up the clouds, lest the fowls should carry away the seed, that what is sown may be able to spring up there: and unless God rain upon it, what profits it that it is sown? This is what is meant by our land shall give her increase. May He with His visitations, in leisure, in business, in your house, in your bed, at meal-time, in conversation, in walks, visit your hearts, when we are not by. May the rain of God come and make to sprout what is sown there: and when we are not by, and are resting quietly, or otherwise employed, may God give increase to the seeds which we have sown, that remarking afterwards your improved characters, we too may rejoice for your fruit.

13. For righteousness shall go before him, and he shall direct his steps in the way [Psalm 84:14]: that righteousness, namely, which consists in confession of sins: for this is truth itself. For you ought to be righteous towards yourself, and to punish yourself: for this is the beginning of man's righteousness, that you should punish yourself, who art evil, and God should make you good. Therefore since this is the beginning of man's righteousness, this becomes a way for God, that God may come unto you: there make for Him a way, in confession of sins. Therefore John too, when he was baptizing in the water of repentance, and would have men come to him repenting of their former deeds, spoke thus: Prepare the way of the Lord, make His paths straight. You pleased yourself in your sins, O man: let that which you were displease you, that you may be able to become what you were not. Prepare the way of the Lord: let that righteousness go before, of confession of sins: He will come and visit you, for now He has where to place His steps, He has whereby He may come to you. Before you confessed your sins, you had shut up the way of God: there was no way by which He might come unto you. Confess your past life, and you open a way; and Christ shall come unto you, and shall place His steps in the way, that He may guide you with His own footsteps.

1. No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His members: that the Son of God might become also the Son of man, one God with the Father, one Man with men; so that when we speak to God in prayer for mercy, we do not separate the Son from Him; and when the Body of the Son prays, it separates not its Head from itself: and it is one Saviour of His Body, our Lord Jesus Christ, the Son of God, who both prays for us, and prays in us, and is prayed to by us. He prays for us, as our Priest; He prays in us, as our Head; He is prayed to by us, as our God. Let us therefore recognise in Him our words, and His words in us. Nor when anything is said of our Lord Jesus Christ, especially in prophecy, implying a degree of humility below the dignity of God, let us hesitate to ascribe it to Him who did not hesitate to join Himself unto us....He is prayed to in the form of God, in the form of a servant He prays; there the Creator, here created; assuming unchanged the creature, that it might be changed, and making us with Himself one Man, Head and Body. Therefore we pray to Him, through Him, in Him; and we speak with Him, and He speaks with us; we speak in Him, He speaks in us the prayer of this Psalm, which is entitled, A Prayer of David. For our Lord was, according to the flesh, the son of David; but according to His divine nature, the Lord of David, and his Maker....Let no one then, when he hears these words, say, Christ speaks not; nor again say, I speak not; nay rather, if he own himself to be in the Body of Christ, let him say both, Christ speaks, and I speak. Be thou unwilling to say anything without Him, and He says nothing without you....

2. Bow down Your ear, O Lord, and hear me [Psalm 85:1]. He speaks in the form of a servant: speak thou, O servant, in the form of your Lord: Bow down Your ear, O Lord. He bows down His ear, if you do not lift up your neck: for unto the humble He draws near: from him that is exalted He removes afar off, except whom He Himself has exalted from being humble. God then bows down His ear unto us. For He is above, we below: He in a high place, we in a lowly one, yet not deserted. For while we were yet sinners, Christ died for us. For scarcely for a just man will one die: yet for a good man perhaps one would even dare to die: [Romans 5:8, 7] but our Lord died for the wicked. For no merits of ours had gone before, for which the Son of God should die: but the more, because there were no merits, was His mercy great. How sure then, how firm is the promise, by which for the righteous He keeps His life, who for the wicked gave His own death! For I am poor and in misery. To the rich then He bows not down His ear: unto the poor and him that is in misery He bows down His ear, that is, unto the humble, and him that confesses, unto him that is in need of mercy: not unto him that is full, who lifts up himself and boasts, as if he wanted nothing, and says, I thank You that I am not as this Publican. For the rich Pharisee boasted of his merits: the poor Publican confessed his sins. [Luke 18:11-13]

3. Yet do not take what I have said, my brethren, in such a way, as if God does not hear those who have gold and silver, and a household, and farms, if they happen to be born to this estate, or hold such a rank in the world: only let them remember the Apostle's words: Charge those who are rich in this world, that they be not highminded. [1 Timothy 6:17] For those that are not highminded are poor in God, and to the poor and needy and those in want He inclines His ear. For they know that their hope is not in gold and silver, nor in those things in which for a time they seem to abound. It is enough that riches ruin them not; it is enough that they do them no harm: for good they can do them none. What certainly profits is a work of mercy, done by a rich or by a poor man: by a rich man, with will and deed; by a poor man, with will alone. When therefore he is such an one as despises in himself everything which is wont to swell men with pride, he is one of God's poor: He inclines unto him His ear, for He knows that his heart is contrite....Was it really for the merit of his poverty that the poor man was carried away by Angels, [Luke 16:19-24] or was it for the sin of his riches that the rich man was sent away to be tormented? In that poor man is signified the honour which is paid to humility, in that rich man the condemnation which awaits pride. I will prove shortly that it was not riches but pride which was tormented in that rich man. It is certain that the poor man was carried into the bosom of Abraham: of Abraham himself Scripture says that he had here very much gold and silver, and was rich on the earth. [Genesis 13:2] If every one that is rich is hurried away to be tormented, how could Abraham have gone before that poor man, so as to be ready to receive him when carried to his bosom? But Abraham in his riches was poor, humble, reverencing all commands, and obeying them. So true was it that he counted all those riches for nothing, that on God's command he was ready to sacrifice his son, [Genesis 22:10] for whom he was keeping his riches. Learn therefore ye to be poor and needy, whether you have anything in this world, or whether you have not....

4. Preserve My Soul, for I am holy [Psalm 85:2]. I know not whether any one could say this, I am holy, but He who was in the world without sin: He by whom all sins were not committed but remitted. We own it to be His voice saying, Preserve My Soul, for I am holy; of course in that form of a servant which He had assumed. For in that was flesh, in that, was also a Soul. For He was not, as some have said, only Flesh and the Word: but Flesh and Soul also, and the Word, and all this, One Son of God, One Christ, One Saviour; in the form of God equal to the Father, in the form of a servant the Head of the Church. When therefore I hear, for I am holy, I recognise His voice: yet do I exclude my own? Surely He speaks inseparably from His body when He speaks thus. Shall I then dare to say, For I am holy? If holy as making holy, and as needing none to sanctify, I should be proud and false: but if holy as made holy, as it is written, Be holy, for I am holy, [Leviticus 19:2] then the body of Christ may venture, and that one Man crying from the end of the earth, may venture with his Head, and under his Head, to say, For I am holy. For he has received the grace of holiness, the grace of Baptism, and of remission of sins. [1 Corinthians 6:11]...Say unto your God, I am holy, for You have sanctified me: because I received, not because I had: because You gave, not because I deserved. For on another side you are beginning to do an injury to our Lord Jesus Christ Himself. For if all Christians who are faithful and have been baptized in Him have put Him on, as the Apostle says, As many as are baptized in Christ have put on Christ: [Galatians 3:27] if they have been made members of His body, and say that they are not holy, they do injury to their Head, of whom they are members, and yet not holy. Look thou where you are and from your Head assume dignity. For thou were in darkness, but now light in the Lord. [Ephesians 5:8] You were sometime darkness, he says: but did ye remain darkness? Was it for this the Enlightener came, that you might still remain darkness, or that in Him ye might become light? Therefore, every Christian by himself, therefore also the whole body of Christ, may say, it may cry everywhere, while it suffers tribulations, various temptations and offenses, it may say, Preserve my soul, for I am holy: my God, save Your servant, that puts his trust in You. See thou, that holy man is not proud, since he puts his trust in God.

5. Be merciful unto me, O Lord, for I have cried unto You all day [Psalm 85:3]. Not one day: understand all day to mean continually: from the time that the body of Christ groans being in afflictions, until the end of the world, when afflictions pass away, that man groans and calls upon God: and each one of us after his measure has his part in that cry in the whole body. You have cried in your days, and your days have passed away: another has come after you, and cried in his days: and thou here, he there, another elsewhere: the body of Christ cries all the day, its members departing and succeeding one another. One Man it is that reaches to the end of the world: the same members of Christ cry, and some members already rest in Him, some still cry, some when we shall be at rest will cry, and after them others will cry. It is the whole body of Christ whose voice He hears, saying, Unto You have I cried all the day. Our Head on the right hand of the Father intercedes for us: some members He recovers, others He scourges, others He cleanses, others He comforts, others He is creating, others calling, others recalling, others correcting, others restoring.

6. Make glad the soul of Your servant: for unto You, O Lord, have I lifted up my soul [Psalm 85:4]. Make it glad, for unto You have I lifted it up. For it was on earth, and from the earth it felt bitterness: lest it should wither away in bitterness, lest it should lose all the sweetness of Your grace, I lifted it up unto You: make it glad with Yourself. For You alone are gladness: the whole world is full of bitterness. Surely with reason He admonishes His members to lift up their hearts. May they hear and do it: may they lift up unto Him what on earth is ill. There the heart decays not, if it be lifted up to God. If you had grain in your rooms below, you would take it up higher, lest it should grow rotten. Would you remove your grain, and do you suffer your heart to rot on the earth? You would take your grain up higher: lift up your heart to heaven. And how can I, do you say? What ropes are needed? What machines? What ladders? Your affections are the steps: your will the way. By loving you mount, by neglect you descend. Standing on the earth you are in heaven, if you love God. For the heart is not so raised as the body is raised: the body to be lifted up changes its place: the heart to be lifted up changes its will.

7. For You, Lord, art good and gracious [Psalm 85:5]....Even prayers are often hindered by vain thoughts, so that the heart scarcely remains fixed on God: and it would hold itself so as to be fixed, and somehow flees from itself, and finds no frames in which it can enclose itself, no bars by which it may keep in its flights and wandering movements, and stand still to be made glad by its God. Scarcely does one such prayer occur among many. Each one might say that this happened to him, but that it happened not to others, if we did not find in the holy Scripture David praying in a certain place, and saying, Since I have found my heart, O Lord, so that I might pray unto You. [2 Samuel 7:27] He said that he had found his heart, as if it were wont to flee from him, and he to follow it like a fugitive, and not be able to catch it, and to cry to God, For my heart has deserted me. Therefore, my brethren, thinking over what he says here, I think I see what he means by gracious. I seem to feel that for this reason he calls God gracious, because He bears with those failings of ours, and yet expects prayer from us, in order to make us perfect: and when we have given it to Him, He receives it gratefully, and listens to it, and remembers not those many prayers which we pour out unthinkingly, and accepts the one which we can scarcely find. For what man is there, my brethren, who, on being addressed by his friend, when he wishes to answer his address, sees his friend turn away from him and speak to another, who is there who would bear this? Or if you appeal to a judge, and set him up to hear you, and all at once, while you are speaking to him, pass from him, and begin to converse with your friend, who would endure this? Yet God endures the hearts of so many persons who pray and think of different things....What then? Must we despair of mankind, and say that every man is already condemned into whose prayers any wandering thoughts have crept and interrupted them? If we say this, my brethren, I know not what hope remains. Therefore because there is some hope before God, because His mercy is great, let us say unto Him, For unto You, O Lord, have I lifted up my soul. And how have I lifted it up? As I could, as You gave me strength, as I could catch it when it fled away....From infirmity I sink: heal me, and I shall stand: strengthen me, and I shall be strong. But until You do this, You bear with me: For You, Lord, are good and gracious, and of great mercy. That is, not only of mercy, but of great mercy: for as our iniquity abounds, so also abounds Your mercy. Unto all that call upon You. What is it then which Scripture says in many places: They shall call, and I will not hear them? [Proverbs 1:28] Yet surely You are merciful to all that call upon You; but that some call, yet call not upon Him, of whom it is said, They have not called upon God. They call, but not on God. You call upon whatever you love: you call upon whatever you call unto yourself, whatever you wish to come unto you. Therefore if you call upon God for this reason, in order that money may come unto you, that an inheritance may come unto you, that worldly rank may come unto you, you call upon those things which you desire may come unto you: but you make God the helper of your desires, not the listener to your needs. God is good, if He gives what you wish? What if you wish ill, will He not then be more merciful by not giving? Then, if He gives not, then is God nothing to you; and you say, How much I have prayed, how often I have prayed, and have not been heard! Why, what did you ask? Perhaps that your enemy might die. What if he at the same time were praying for your death? He who created you, created him also: you are a man, he too is a man; but God is the Judge: He hears both, and He grants their prayer to neither. You are sad, because you were not heard when praying against him; be glad, because his prayer was not heard against you. But you say, I did not ask for this; I asked not for the death of my enemy, but for the life of my child; what ill did I ask? You asked no ill, as you thought. What if he was taken away, lest wickedness should alter his understanding. [Wisdom 4:11] But he was a sinner, you say, and therefore I wished him to live, that he might be corrected. You wished him to live, that he might become better; what if God knew, that if he lived he would become worse?...If, therefore, you call on God as God, be confident you shall be heard: you have part in that verse: And of great mercy unto all that call upon You....

8. Think, brethren, and reflect what good things God gives unto sinners: and learn hence what He keeps for His own servants. To sinners who blaspheme Him every day He gives the sky and the earth, He gives springs, fruits, health, children, wealth, abundance: all these good things none gives but God. He who gives such things to sinners, what do you think He keeps for His faithful ones? Is this to be believed of Him, that He who gives such things to the bad, keeps nothing for the good? Nay verily He does keep, not earth, but heaven for them. Too common a thing perhaps I say when I say heaven; Himself rather, who made the heaven. Fair is heaven, but fairer is the Maker of heaven. But I see the heavens, Him I see not. Because you have eyes to see the heavens: a heart you have not yet to see the Maker of heaven: therefore came He from heaven to earth, to cleanse the heart, that He may be seen who made heaven and earth. But wait thou with full patience for salvation. By what treatment to cure you, He knows: by what cutting, what burning, He knows. You have brought sickness on yourself by sinning: He comes not only to nurse, but also to cut and to burn. Seest thou not how much men suffer under the hands of physicians, when a man promises them an uncertain hope? You will be cured, says the physician: you will be cured, if I cut. It is a man who speaks, and to a man that he speaks: neither is he sure who speaks, nor he who hears, for he who is speaking to the man has not made man, and knows not perfectly what is passing in man: yet at the words of a man who knows not what is passing in man, man sooner believes, submits his limbs, suffers himself to be bound, often without being bound is cut or burned; and receives perhaps health for a few days, even when just healed not knowing when he may die: perhaps, while being healed, dies; perhaps cannot be healed. But to whom has God promised anything, and deceived him?

9. Fix my prayer in Your ears, O Lord [Psalm 85:6]. Great earnestness of him who prays! That is, let not my prayer go out of Your ears, fix it then in Your ears. How did he travail that he might fix his prayer in the ears of God? Let God answer and say to us; Would you that I fix your prayer in My ears? Fix My law in your heart; and attend to the voice of my prayer.

10. In the day of my trouble I have cried unto You, for You have heard me [Psalm 85:7]. A little before he had said, All the day have I cried, all the day have I been troubled. Let no Christian then say that there is any day in which he is not troubled. By all the day we have understood the whole of time. What then, is there trouble even when it is well with us? Even so, trouble. How is there trouble? Because as long as we are in the body we are absent from the Lord. [2 Corinthians 5:6] Let what will abound here, we are not yet in that country whither we are hastening to return. He to whom foreign travel is sweet, loves not his country: if his country is sweet, travel is bitter; if travel is bitter, all the day there is trouble. When is there not trouble? When there is joy in one's country. At Your right hand are delights for evermore. You shall fill me with joy, he says, with Your countenance: that I may see the delight of the Lord. There toil and groaning shall pass away: there shall be not prayer but praise; there Alleluia, there Amen, the voice in concord with Angels; there vision without failing and love without weariness. So long therefore as we are not there, you see that we are not in that which is good. But do all things abound? If all things abound, see if you are assured that all things perish not. But I have what I had not: more money has come to me which I had not before. Perhaps more fear too has come, which you had not before: perhaps you were so much the more secure as you were the poorer. In fine, be it that you have wealth, that you have redundance of this world's affluence, that you have assurance given you that all this shall not perish; besides this, that God say unto you, You shall remain for ever in these things, they shall be for ever with you, but My face you shall not see. Let none ask counsel of the flesh: ask ye counsel of the Spirit: let your heart answer you; let hope, faith, charity, which has begun to be in you, answer. If then we were to receive assurance that we should always be in affluence of worldly goods, and if God were to say to us, My face you shall not see, would ye rejoice in these goods? Some one might perhaps choose to rejoice, and say, These things abound unto me, it is well with me, I ask no more. He has not yet begun to be a lover of God: he has not yet begun to sigh like one far from home. Far be it, far be it from us: let them retire, all those seductions: let them retire, those false blandishments: let them be gone, those words which they say daily unto us, Where is your God? Let us pour out our soul over us, let us confess in tears, let us groan in confession, let us sigh in misery. Whatever is present with us besides our God, is not sweet: we would not have all things that He has given, if He gives not Himself who gave all things.

11. Among the gods there is none like You, O Lord [Psalm 85:8]. What did he say? Among the gods, etc. Let the Pagans make for themselves what gods they will; let them bring workmen in silver and in gold, furbishers, sculptors; let them make gods. What kind of gods? Having eyes, and seeing not; and the other things which the Psalm mentions in what follows. But we do not worship these, he says; we do not worship them, these are symbols. What then do ye worship? Something else that is worse: for the gods of the gentiles are devils. What then? Neither, say they, do we worship devils. You have certainly nothing else in your temples, nothing else inspires your prophets than a devil. But what do ye say? We worship Angels, we have Angels as gods. You know not altogether what Angels are. Angels worship the one God, and favour not men who wish to worship Angels and not God. For we find Angels of high rank forbidding men to adore them, and commanding them to adore the true God. [Revelation 19:10] But when they say Angels, suppose they mean men, since it is said, I have said, You are Gods, and all the children of the Most Highest. Whatever man thinks to the contrary, that which was made is not like Him who made it. Except God, whatever else there is in the universe was made by God. What a difference there is between Him who made, and that which was made, who can worthily imagine? Therefore this man said, there is none like You, O Lord: there is not one that can do as you do. But how much God is unlike them he said not, because it cannot be said. Let your Charity attend: God is ineffable: we more easily say what He is not than what He is. You think of the earth; this is not God: you think of the sea; this is not God: of all things which are in the earth, men and animals; this is not God: of all things which are in the sea, which fly through the air; this is not God: whatever shines in the sky, the stars, sun and moon; this is not God: the heaven itself; this is not God: think of the Angels, Virtues, Powers, Archangels, Thrones, Seats, Principalities; this is not God. What is He then? I could only tell you, what He is not. Askest thou what He is? What the eye has not seen, nor the ear heard, nor has risen up into the heart of man. [1 Corinthians 2:9]...

12. All nations that You have made shall come and worship before You, O Lord [Psalm 85:9]. He has announced the Church: All nations. If there is any nation which God has not made, it will not worship Him: but there is no nation which God has not made; because God made Adam and Eve, the source of all nations, thence all nations sprang. All nations therefore has God made. When was this said? When before Him there worshipped none but a few holy men in one people of the Hebrews, then this was said: and see now what it is which was said: All nations that You have made, etc. When these things were spoken, they were not seen, and they were believed: now that they are seen, why are they denied? All nations that You have made shall come and worship before You, O Lord, and shall glorify Your Name.

13. For You are great, and doing wondrous things: You alone are the great God [Psalm 85:10]. Let no man call himself great. Some were to be who would call themselves great: against these it is said, You alone are the great God. For what great thing is ascribed to God, when it is said that He alone is the great God? Who knows not that He is the great God? But because there were to be some who would call themselves great and make God little, against these it is said, You alone are the great God. For what You say is fulfilled, not what those say who call themselves great. What has God said by His Spirit? All nations. What says he, whoever he is, who calls himself great? Far from it: God is not worshipped in all nations: all nations have perished, Africa alone remains. This you say, who callest yourself great: another thing He says who alone is the great God. What says He, who alone is the great God? All nations. I see what the only great God has said: let man be silent, who is falsely great; great only in appearance, because he disdains to be small. Who disdains to be small? He who says this. Whoever will be great among you, said the Lord, shall be your servant. [Matthew 20:26] If that man had wished to be the servant of his brethren, he would not have separated them from their mother: but when he wishes to be great, and wishes not to be small, as would be for his welfare, God, who resists the proud, and gives grace to the humble, [James 4:6] because He alone is great, fulfills all things which He predicted, and contradicts those who blaspheme. For such persons blaspheme against Christ, who say that the Church has perished from the whole world, and is left only in Africa. If you were to say to him, You will lose your villa, he would perhaps scarcely keep from laying his hand upon you: and yet he says, that Christ has lost His inheritance, redeemed by His own Blood! See now what a wrong he does, my brethren. The Scripture says, In a wide nation is the king's honour; but in the domination of the people is the affliction of a prince. [Proverbs 14:28] This wrong then you do to Christ, to say that His people is diminished to that small number. Was it for this you were born, for this you call yourself a Christian, that you may grudge Christ His glory, whose sign you say that you bear on your forehead, and hast lost out of your heart? In a wide nation is the king's honour: acknowledge your King: give Him glory, give Him a wide nation. What wide nation shall I give Him, do you say? Choose not to give Him from your own heart, and you will give aright. Whence am I to give? You will say. Lo, give from hence: All nations that You have made shall come and worship before You, O Lord. Say this, confess this, and you have given a wide nation: for all nations in One are one: this is very oneness. For as there is a Church and Churches, and those are Churches which also are a Church, so that is a nation which was nations: formerly nations, many nations, now one nation. Why one nation? Because one faith, one hope, one charity, one expectation. Lastly, why not one nation, if one country? Our country is heavenly, our country is Jerusalem: whoever is not a citizen of it, belongs not to that nation: but whoever is a citizen of it is in that one nation of God. And this nation, from the east to the west, from the north and the sea, is extended through the four quarters of the whole world. This God says: From the east and west, from the north and the sea, give glory to God. This He foretold, this He fulfilled, who alone is great. Let him therefore who would not be little cease from saying this against Him who alone is great: for there cannot be two great, God and Donatus.

14. Lead me, O Lord, in Your way, and I will walk in Your truth [Psalm 85:11]. Your way, Your truth, Your life, is Christ. Therefore belongs the Body to Him, and the Body is of Him. I am the Way, and the Truth, and the Life. [John 14:6] Lead me, O Lord, in Your way. In what way? And I will walk in Your truth. It is one thing to lead to the way, another to guide in the way. Behold man everywhere poor, everywhere in need of help. Those who are beside the way are not Christians, or not yet Catholics: let them be guided to the way: but when they have been brought to the way and made Catholics in Christ, they must be guided by Him in the way itself, lest they fall. Now assuredly they walk in the way. Lead me, O Lord, in Your way: surely I am now in Your way, lead me there. And I will walk in Your truth: while You lead I shall not err: if Thou let me go, I shall err. Pray then that He let you not go, but lead you even to the end. How does He lead you? By always admonishing, always giving you His hand. And the arm of the Lord, to whom is it revealed? [Isaiah 53:1] For in giving His Christ He gives His hand: in giving His hand, He gives His Christ. He leads to the way, in leading to His Christ: He leads in the way, by leading in His Christ, and Christ is truth. Lead me, therefore, O Lord, in Your way, and I will walk in Your truth: in Him verily who said, I am the Way, and the Truth, and the Life. [John 14:6] For Thou who leadest in the way and the truth, whither leadest Thou, but unto life? In Him then, unto Him You lead.

15. Let my heart be made glad, so that it may fear Your name. There is then fear in gladness. How can there be gladness, if fear? Is not fear wont to be painful? There will hereafter be gladness without fear, now gladness with fear; for not yet is there perfect security, nor perfect gladness. If there is no gladness, we faint: if full security, we rejoice wrongly. Therefore may He both sprinkle on us gladness, and strike fear into us, that by the sweetness of gladness He may lead us to the abode of security; by giving us fear, may cause us not to rejoice wrongly, and to withdraw from the way. Therefore says the Psalm: Serve the Lord in fear, and rejoice unto Him with trembling: so also says the Apostle Paul; Work out your own salvation with fear and trembling; for it is God that works in you. [Philippians 2:12-13] Whatever prosperity comes then, my brethren, is rather to be feared: those things which you think to be prosperous, are rather temptations. An inheritance comes, there comes wealth, there is an abundant overflow of some happiness: these are temptations: take care that they corrupt you not. Whatever prosperity also there is according to Christ, and the true love of Christ: if perhaps you have gained your wife, who was of the party of Donatus: if your sons have been made believers who were Pagans: if perhaps you have gained your friend who wished to draw you away to the theatres, and you have drawn him to the church: if some hostile opponent of yours who was furiously mad against you, laying aside his fury, has become gentle, and owned God, and now barks at you no more, but cries with you against wickedness: these things are pleasant. For what do we rejoice for, if we do not rejoice for these things? Or what other are our joys, but these? But because tribulations also abound, and temptations, and dissensions, and schisms, and other evils, without which this world cannot be, until iniquity pass away: let not that rejoicing make us secure, but let our heart be so made glad, as to fear the name of the Lord, lest it be made glad on one side, be stricken on another. Expect not security in journeying: if ever we wish for it here, it will be the birdlime of the body, not the safety of the man. Let my heart be made glad, so that it may fear Your name.

16. I will confess unto You, O Lord my God, in my whole heart, and I will glorify Your name for ever [Psalm 85:12]: for great is Your mercy toward me, and You have delivered my soul from the nethermost hell [Psalm 85:13]. Do not be angry, brethren, if I do not explain what I have said as though I were certain. For I am a man, and as much as is granted to me concerning the sacred Scriptures, so much I venture to speak: nothing of myself. Hades I have not yet seen, nor have you: and there will be perhaps another way for us, and not through Hades. These things are uncertain. But because Scripture, which cannot be gainsaid, says, You have delivered my soul from the nether-most hell, we understand that there are as it were two hells, an upper one and a lower one: for how can there be a lower hell, unless because there is also an upper? The one would not be called lower, except by comparison with that upper part. It appears then, my brethren, that there is some heavenly abode of Angels: there is there a life of ineffable joys, there immortality and incorruption, there all things abiding according to the gift and grace of God. That part of the creation is above. If then that is above, but this earthly part, where is flesh and blood, where is corruptibleness, where is nativity and mortality, departure and succession, changeableness and inconstancy, where are fears, desires, horrors, uncertain joys, frail hope, perishable existence; I suppose that all this part cannot be compared with that heaven of which I was just now speaking; if then this part cannot be compared with that, the one is above, the other below. And whither do we go after death, unless there is a depth deeper than this depth in which we are in the flesh and in this mortal state? For the body is dead, says the Apostle, because of sin. [Romans 8:10] Therefore even here are the dead; that you may not wonder because it is called infernum, if it abounds with the dead. For he says not, the body is about to die: but, the body is dead. Even now surely our body has life: and yet compared with that body which is to be like the bodies of Angels, the body of man is found to be dead, although still having life. But again, from this infernum, that is from this part of Hades, there is another lower, whither the dead go: from whence God would rescue our souls, even sending there His own Son. For it was on account of these two hells, my brethren, that the Son of God was sent, on all sides setting free. To this hell he was sent by being born, to that by dying. Therefore it is His voice in that Psalm, not according to any man's conjecture, but an Apostle explaining, when he says, For You will not leave my soul in hell. Therefore it is here also either His voice, You have delivered my soul from the nethermost hell: or our voice by the Lord Jesus Christ Himself: for on this account He came even unto hell, that we might not remain in hell.

17. I will mention another opinion also. For perhaps even in hell itself there is some lower part where are thrust the ungodly who have sinned most. For whether in hell there were not some places where Abraham was, we cannot define sufficiently. For not yet had the Lord come to hell that He might rescue from thence the souls of all the saints who had gone before, and yet Abraham was there in repose. [Luke 16:22] And a certain rich man when he was in torments in hell, when he saw Abraham, lifted up his eyes. He could not have seen him by lifting up his eyes, unless the one was above, the other below. And what did Abraham answer unto him, when he said, send Lazarus. My son, he said, remember that thou in your lifetime received your good things, and likewise Lazarus evil things: but now he is at rest, but you are tormented. And besides this, he said, between us and you there is a great gulf fixed, so that neither can we go to you, nor can any one come from thence to us. [Luke 16:24-26] Therefore between these two hells, perhaps, in one of which the souls of the just have gotten rest, in the other the souls of the ungodly are tormented, one waiting and praying here, placed here in the body of Christ, and praying in the voice of Christ, said that God had delivered his soul from the nethermost hell, because He delivered him from such sins as might have been the means of drawing him down to the torments of the nethermost hell....Some one having a troublesome cause was to be sent to prison: another comes and defends him; what does he say when he thanks him? You have delivered my soul out of prison. A debtor was to be hanged up: his debt is paid; he is said to be delivered from being hanged up. They were not in all these evils: but because they were in such due course towards them, that unless aid had been brought, they would have been in them, they rightly say that they are delivered from thence, whither they were not suffered by their deliverers to be taken. Therefore, brethren, whether it be this or that, consider me to be herein an inquirer into the word of God, not a rash assertor.

18. O God, the transgressors of the law have arisen up against me [Psalm 85:14]. Whom calls he transgressors of the law? Not the Pagans, who have not received the law: for no one transgresses that which he has not received; the Apostle says clearly, For where there is no law, there is no prevarication. [Romans 4:15] Transgressors of the law he calls prevaricators. Whom then do we understand, brethren? If we take this word from our Lord Himself, the transgressors of the law were the Jews....They did not keep the law, and accused Christ as if He transgressed the law. And we know what the Lord suffered. Do you think His Body suffers no such thing now? How can this be? If they called the Master of the house Beelzebub, how much more those of his household? The disciple is not above his master, nor the servant above his lord. The body also suffers transgressors of the law, and they rise up against the Body of Christ. Who are the transgressors of the law? Do the Jews perchance dare to rise up against Christ? No: for it is not they that cause us much trouble. For they have not yet believed: they have not yet owned their salvation. Against the Body of Christ bad Christians rise up, from whom the Body of Christ daily suffers trouble. All schisms, all heresies, all within who live wickedly and engraft their own character on those who live well, and draw them over to their own side, and with evil communications corrupt good manners; these persons transgressing the law rose up against Me. [1 Corinthians 15:33] Let every pious soul speak, let every Christian soul speak. That one which suffers not this, let it not speak. But if it is a Christian soul, it knows that it suffers evils: if it owns in itself its own sufferings, let it own herein its own voice; but if it is without suffering, let it also be without the voice; but that it may not be without suffering, let it walk along the narrow way, [Matthew 7:14] and begin to live godly in Christ: it must of necessity suffer this persecution. For all, says the Apostle, who will live godly in Christ, suffer persecution. [2 Timothy 3:12]

And the synagogue of the powerful have sought after My soul. The synagogue of the powerful is the congregation of the proud. The synagogue of the powerful rose up against the Head, that is, our Lord Jesus Christ, crying and saying with one mouth, Crucify Him, crucify Him: [John 19:6] of whom it is said, The sons of men, their teeth are spears and arrows, and their tongue a sharp sword. They did not strike, but cried: by crying they struck, by crying they crucified Him. The will of those who cried was fulfilled, when the Lord was crucified: And they did not place You before their eyes. How did they not place Him before them? They did not know Him God. They should have spared him as Man: what they saw, according to this they should have walked. Suppose that He was not God, He was man: was He therefore to be slain? Spare Him a man, and own Him God.

19. And You, Lord God, art One who hast compassion and merciful, longsuffering, and very pitiful, and true [Psalm 85:15]. Wherefore longsuffering and very pitiful, and One who hast compassion? Because hanging on the Cross He said: Father, forgive them, for they know not what they do. [Luke 23:34] Whom prays He to? For whom does He pray? Who prays? Where prays He? The Son prays to the Father, crucified for the ungodly, in the midst of very insults, not of words but of death inflicted, hanging on the Cross; as if for this He had His hands stretched out, that thus He might pray for them, that His prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice.

20. If therefore You are true, Look upon me, and have mercy upon me: give power unto Your servant. Because You are true, give power unto Your servant [Psalm 85:16]. Let the time of patience pass away, the time of judgment come. How, give power? The Father judges no man, but has committed all judgment unto the Son. [John 5:22] He rising again will come even to earth Himself to judge: He will appear terrible who appeared despicable. He will show His power, who showed His patience; on the Cross was patience; in the judgment will be power. For He will appear as Man judging, but in glory: because as you saw Him go, said the Angels, so He will come. [Acts 1:11] His very form shall come to judgment; therefore the ungodly also shall see Him: for they shall not see the form of God. For blessed are the pure in heart, for they shall see God. [Matthew 5:8]...In the vision of the Father there is also the vision of the Son: and in the vision of the Son there is also the vision of the Father. Therefore He adds a consequence, and says: Do you not know that I am in the Father, and the Father in Me? [John 14:10] that is, both in Me seen the Father is seen, and in the Father seen the Son too is seen. The vision of the Father and the Son cannot be separated: where nature and substance is not separated, there vision cannot be separated. For that you may know that the heart ought to be made ready for that place, to see the Divinity of the Father and Son and Holy Spirit, in which though not seen we believe, and by believing cleanse the heart that there may be able to be sight: the Lord Himself says in another place, He that has My commands and keeps them, he it is that loves Me: and he that loves Me shall be loved by My Father: and I will love him, and will manifest Myself unto him. [John 14:21] Did they not see Him, with whom He was talking? They both saw Him, and did not see Him? They saw something, they believed something: they saw Man, they believed in God. But in the Judgment they shall see the same Lord Jesus Christ as Man, together with the wicked: after the Judgment, they shall see God, apart from the wicked.

21. And save the Son of Your handmaid. The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered and said, Behold the handmaid of the Lord: be it unto me according to Your word. [Luke 1:38] He saved the Son of His handmaid, and His own Son: His own Son, in the Form of God; [Philippians 1:6] the Son of His handmaid in the form of a servant. Of the handmaid of God, therefore, the Lord was born in the form of a servant; and He said, Save the Son of Your handmaid. And He was saved from death, as you know, His flesh, which was dead, being raised again....And each several Christian placed in the Body of Christ may say, Save the Son of Your handmaid. Perhaps he cannot say, Give power unto Your servant: because it was He, the Son, who received power. Yet wherefore says He not this also? Was it not said to servants, You shall sit upon twelve thrones, judging the twelve tribes of Israel? [Matthew 19:28] and the servants say, Do you not know that we shall judge Angels? [1 Corinthians 6:3] Each one therefore of the saints receives also power, and each several saint is the son of His handmaid. What if he is born of a pagan mother, and has become a Christian? How can the son of a pagan be the son of His handmaid: He is indeed the son of a pagan mother after the flesh, but the son of the Church after the Spirit.

22. Show me a sign for good [Psalm 85:17]. What sign, but that of the Resurrection? The Lord says: This wicked and provoking generation seeks after a sign; and there shall no sign be given it, but the sign of the Prophet Jonah. [Matthew 12:39] Therefore in our Head a sign has been shown already for good; each one of us also may say, Show me a sign for good: because at the last trumpet, at the coming of the Lord, both the dead shall be raised incorruptible, and we shall be changed. [1 Corinthians 15:52] This will be a sign for good. That they who hate me may see it, and be ashamed. In the judgment they shall be ashamed unto their destruction, who will not now be ashamed unto their healing. Now therefore let them be ashamed: let them accuse their own ways, let them keep the good way: because none of us lives without being ashamed, unless he first be ashamed and live anew. Now God grants them the approach of a healthy shame, if they despise not the medicine of confession: but if they will not now be ashamed, then they shall be ashamed, when their iniquities shall convince them to their face. How shall they be ashamed? When they shall say, These are they whom we had sometimes in derision, and a parable of reproach. We fools counted their life madness: how are they numbered among the children of God! What has pride profited us? Then shall they say this: let them say it now, and they say it to their health. For let each one turn humbly to God, and now say, What has my pride profited me? And hear from the Apostle, For what glory had ye in those things of which you are now ashamed? [Romans 6:21] You see that there is even now a wholesome shame while there is a place of penitence: but then one which will be late, useless, fruitless....

23. For You, Lord, have helped me, and comforted me. Have helped me, in struggle; and comforted me, in sorrow. For no one seeks comfort, but he who is in misery. Would ye not be consoled? Say that you are happy, and you hear, My people (now ye answer, and I hear a murmur, as of persons who remember the Scriptures. May God, who has written this in your hearts, confirm it in your deeds. You see, brethren, that those who say unto you, You are happy, seduce you), O My people, they that call you happy cause you to err, and disturb the way of your feet. So also from the Epistle of the Apostle James: Be afflicted, and mourn: let your laughter be turned to mourning. [James 4:9] You see what you have heard read: when would such things be said to us in the land of security? This surely is the land of offenses, and temptations, and of all evils, that we may groan here, and deserve to rejoice there; here to be troubled, and there to be comforted, and to say, For You have delivered my eyes from tears, my feet from falling: I will please the Lord in the land of the living. This is the land of the dead. The land of the dead passes, the land of the living comes. In the land of the dead is labour, grief, fear, tribulation, temptation, groaning, sighing: here are false happy ones, true unhappy, because happiness is false, misery is true. But he that owns himself to be in true misery, will also be in true happiness: and yet now because you are miserable, hear the Lord saying, Blessed are they that mourn. [Matthew 5:4] O blessed they that mourn! Nothing is so akin to misery as mourning: nothing so remote and contrary to misery as blessedness: You speak of those who mourn, and You call them blessed! Understand, He says, what I say: I call those who mourn blessed. Wherefore blessed? In hope. Wherefore mourning? In act. For they mourn in this death, in these tribulations, in their wandering: and because they own themselves to be in this misery, and mourn, they are blessed. Wherefore do they mourn? The blessed Cyprian was put to sorrow in his passion: now he is comforted with his crown; now though comforted, he was sad. For our Lord Jesus Christ still intercedes for us: all the Martyrs who are with Him intercede for us. Their intercessions pass not away, except when our mourning is passed away: but when our mourning shall have passed away, we all with one voice, in one people, in one country, shall receive comfort, thousands of thousands joined with Angels playing upon harps, with choirs of heavenly powers living in one city. Who mourns there? Who there sighs? Who there toils? Who there needs? Who dies there? Who there shows mercy? Who breaks bread to the hungry there, where all are satisfied with the bread of righteousness? No one says unto you, Receive a stranger; there no one will be a stranger to you: all live in their own country. No one says unto you, Set at one your friends disputing; in everlasting peace they enjoy the Face of God. No one says unto you, Visit the sick; health and immortality abide forever. No one says unto you, Bury the dead; all shall be in everlasting life. Works of mercy stop, because misery is found not. And what shall we do there? Shall we perhaps sleep? If now we fight against ourselves, although we carry about a house of sleep, this flesh of ours, and keep watch with these lights, and this solemn feast gives us a mind to watch; what wakefulness shall that day give unto us! Therefore we shall be awake, we shall not sleep. What shall we do? There will be no works of mercy, because there will be no misery. Perhaps there will be these necessary works which there are here now, of sowing, ploughing, cooking, grinding, weaving? None of these, for there will be no want. Thus there will be no works of mercy, because misery is past away: where there is no want nor misery, there will be neither works of necessity nor of mercy. What will be there? What business shall we have? What action? Will there be no action, because there is rest? Shall we sit there, and be torpid, and do nothing? If our love grow cold, our action will grow cold. How then will that love resting in the face of God, for whom we now long, for whom we sigh, how will it inflame us, when we shall have come to Him? He for whom while as yet we see Him not, we so sigh, how will He enlighten us, when we shall have come to Him? How will He change us? What will He make of us? What then shall we do, brethren? Let the Psalm tell us: Blessed are they who dwell in Your house. Why? They shall praise You for ever and ever. This will be our employment, praise of God. You love and praisest. You will cease to praise, if you cease to love. But you will not cease to love, because He whom you see is such an One as offends you not by any weariness: He both satisfies you, and satisfies you not. What I say is wonderful. If I say that He satisfies you, I am afraid lest as though satisfied you should wish to depart, as from a dinner or from a supper. What then do I say? Does He not satisfy you? I am afraid again, that if I say, He does not satisfy you, you should seem to be in want: and should be as it were empty, and there should be in you some void which ought to be filled. What then shall I say, except what can be said, but can hardly be thought? He both satisfies you, and satisfies you not: for I find both in Scripture. For while He said, Blessed are the hungry, for they shall be filled; [Matthew 5:6] it is again said of Wisdom, Those who eat You shall hunger again, and those who drink shall thirst again. [Sirach 24:21] Nay, but He did not say again, but he said, still: for shall thirst again is as if once having been filled he departed and digested, and returned to drink. So it is, Those who eat You shall still hunger: thus when they eat they hunger: and those who drink You, even thus when drinking, thirst. What is it, to thirst in drinking? Never to grow weary. If then there shall be that ineffable and eternal sweetness, what does He now seek of us, brethren, but faith unfeigned, firm hope, pure charity? And man may walk in the way which the Lord has given, may bear troubles, and receive consolations.

1. The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts.. ..The subject of song and praise in that Psalm is a city, whose citizens are we, as far as we are Christians: whence we are absent, as long as we are mortal: whither we are tending: through whose approaches, undiscoverable among the brakes and thorns that entangle them, the Sovereign of the city made Himself a path for us to reach it. Walking thus in Christ, and pilgrims till we arrive, and sighing as we long for a certain ineffable repose that dwells within that city, a repose of which it is promised, that the eye of man has never seen such, nor ear heard, nor has it entered into his heart to conceive; let us chant the song of a longing heart: for he who truly longs, thus sings within his soul, though his tongue be silent: he who does not, however he may resound in human ears, is voiceless to God. See what ardent lovers of that city were they by whom these words were composed, by whom they have been handed down to us; with how deep a feeling were they sung by those! A feeling that the love of that city created in them: that love the Spirit of God inspired; the love of God, he says, shed abroad in our hearts by the Holy Ghost, which is given unto us. Fervent with this Spirit then, let us listen to what is said of that city.

2. Her foundations are upon the holy hills [Psalm 86:1]. The Psalm had as yet said nothing of the city: it begins thus, and says, Her foundations are upon the holy hills. Whose? There can be no doubt that foundations, especially among the hills, belong to some city. Thus filled with the Holy Spirit, and with many thoughts of love and longing for that city, as if after long internal meditation, that citizen bursts out, Her foundations are upon the holy hills; as if he had already said something concerning it. And how could he have said nothing on a subject, respecting which in his heart he had never been silent? For how could her foundations have been written, of which nothing had been said before? But, as I said, after long and silent travailing in contemplation of that city in his mind, crying to God, he bursts out into the ears of men thus: Her foundations are upon the holy hills. And, supposing persons who heard to enquire of what city he spoke he adds, the Lord loves the gates of Sion. Behold, then, a city whose foundations are upon the holy hills, a city called Sion, whose gates the Lord loves, as he adds, above all the dwellings of Jacob. But what does this mean, her foundations on the holy hills? What are the holy hills upon which this city is built? Another citizen tells us this more explicitly, the Apostle Paul: of this was the Prophet a citizen, of this the Apostle citizen: and they spoke to exhort the other citizens. But how are these, I mean the Prophets and Apostles, citizens? Perhaps in this sense; that they are themselves the hills, upon which are the foundations of this city, whose gates the Lord loves. Let then another citizen state this clearly, that I may not seem to guess. Speaking to the Gentiles, and telling them how they were returning, and being, as it were, framed together into the holy structure, built, he says, upon the foundations of the Apostles and Prophets: and because neither the Apostles nor Prophets, upon whom the foundations of that city rest, could stand by their own power, he adds, Jesus Christ Himself being the head comer stone. [Ephesians 2:20] That the Gentiles, therefore, might not think they had no relation to Sion: for Sion was a certain city of this world, which bore a typical resemblance as a shadow to that Sion of which he presently speaks, that Heavenly Jerusalem, of which the Apostle says, which is the mother of us all; [Galatians 4:26] they might not be said to bear no relation to Sion, on the ground that they did not belong to the Jewish people, he addresses them thus: Now therefore you are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets. [Ephesians 2:19-20] You see the structure of so great a city: yet whereon does all that edifice repose, where does it rest, that it may never fall? Jesus Christ Himself, he says, being the head corner stone.

3. ...But that you may know that Christ is at once the earliest and the highest foundation, the Apostle says, Other foundation can no man lay than is laid, which is Christ Jesus. [1 Corinthians 3:11] How, then, are the Prophets and Apostles foundations, and yet Christ so, than whom nothing can be higher? How, think you, save that as He is openly styled, Saint of saints, so figuratively Foundation of foundations? Thus if you are thinking of mysteries, Christ is the Saint of saints: if of a subject flock, the Shepherd of shepherds: if of a structure, the Pillar of pillars. In material edifices, the same stone cannot be above and below: if at the bottom, it cannot be at the top: and vice versa: for almost all bodies are liable to limitations in space: nor can they be everywhere or for ever; but as the Godhead is in every place, from every place symbols may be taken for It; and not being any of these things in external properties, It can be everything in figure. Is Christ a door, in the same sense as the doors we see made by carpenters? Surely not; and yet He said, I am the door. Or a shepherd, in the same capacity as those who guard sheep? Though He said, I am the Shepherd. Both these names occur in the same passage: in the Gospel, He said, that the shepherd enters by the door: the words are, I am the good Shepherd; and in the same passage, I am the door: and who is the shepherd who enters by the door? I am the good Shepherd: and what is the door by which Thou, Good Shepherd, enterest? How then are You all things? In the sense in which everything is through Me. To explain: when Paul enters by the door, does not Christ? Wherefore? Not because Paul is Christ: but since Christ is in Paul: and Paul acts through Christ. The Apostle says, Do ye seek a proof of Christ speaking in me? [2 Corinthians 13:3] When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, Saul, Saul, why do you persecute Me? [Acts 9:4] Himself then is the foundation, and corner stone: rising from the bottom: if indeed from the bottom: for the base of this foundation is the highest exaltation of the building: and as the support of bodily fabrics rests upon the ground, that of spiritual structures reposes on high. Were we building up ourselves upon the earth, we should lay our foundation on the lowest level: but since our edifice is a heavenly one, to Heaven our Foundation has gone before us: so that our Saviour, the corner stone, the Apostles, and mighty Prophets, the hills that bear the fabric of the city, constitute a sort of living structure. This building now cries from your hearts; that you may be built up into its fabric, the hand of God, as of an artificer, works even through my tongue. Nor was it without a meaning that Noah's ark was made of square beams, which were typical of the form of the Church. For what is it to be made square? Listen to the resemblance of the squared stone: like qualities should the Christian have: for in all his trials he never falls: though pushed, and, as it were, turned over, he falls not: and thus too, whichever way a square stone is turned, it stands erect....In earthly cities, one thing is the structure of buildings: another thing are the citizens that dwell therein: that city is built of its own inmates, who are themselves the blocks that form the city, for the very stones are living: You also, says the Apostle, as living stones, are built up a spiritual house, [1 Peter 2:5] words that are addressed to ourselves. Let us then pursue the contemplation of that city.

4. The Lord loves the gates of Sion more than all the dwellings of Jacob [Psalm 86:2]. I have made the foregoing remarks, that you may not imagine the gates are one thing, the foundations another. Why are the Apostles and Prophets foundations? Because their authority is the support of our weakness. Why are they gates? Because through them we enter the kingdom of God: for they proclaim it to us: and while we enter by their means, we enter also through Christ, Himself being the Gate. And twelve gates of Jerusalem are spoken of, [Revelation 21:12] and the one gate is Christ, and the twelve gates are Christ for Christ dwells in the twelve gates, hence was twelve the number of the Apostles. There is a deep mystery in this number of twelve: You shall sit, says our Saviour, on twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] If there are twelve thrones there, there will be no room for the judgment-seat of Paul, the thirteenth Apostle, though he says that he shall judge not men only, but even Angels; which, but the fallen Angels? Do you not know, that we shall judge Angels, [1 Corinthians 6:3] he writes. The world would answer, Why do you boast that you shall be a judge? Where will be your throne? Our Lord spoke of twelve thrones for the twelve Apostles: one, Judas, fell, and his place being supplied by Matthias, the number of twelve thrones was made up: [Acts 1:15-26] first, then, discover room for your judgment-seat; then threaten that you will judge. Let us, therefore, reflect upon the meaning of the twelve thrones. The expression is typical of a sort of universality, as the Church was destined to prevail throughout the whole world: whence this edifice is styled a building together into Christ: and because judges come from all quarters, the twelve thrones are spoken of, just as the twelve gates, from the entering in from all sides into that city. Not only therefore have those twelve, and the Apostle Paul, a claim to the twelve thrones, but, from the universal signification, all who are to sit in judgment: in the same manner as all who enter the city, enter by one or the other of the twelve gates. There are four quarters of the globe: East, West, North, and South: and they are constantly alluded to in the Scriptures. From all those four winds; our Lord declares in the Gospel that He will call his sheep from the four winds; [Mark 13:27] therefore from all those four winds is the Church called. And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, twelve are found. Knock, therefore, with all your hearts at these gates: and let Christ cry within you: Open me the gates of righteousness. For He went before us the Head: He follows Himself in His Body....

5. Very excellent things are said of you, thou city of God [Psalm 86:3]. He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow has passed away. Whence then are very excellent things spoken of you, thou city of God? Listen whence: I will think upon Rahab and Babylon, with them that know Me [Psalm 86:4]. In that city, the Prophet, in the person of God, says, I will think upon Rahab and Babylon. Rahab belongs not to the Jewish people; Babylon belongs not to the Jewish people; as is clear from the next verse: For the Philistines also, and Tyre, with the Ethiopians, were there. Deservedly then, very excellent things are spoken of you, thou city of God: for not only is the Jewish nation, born of the flesh of Abraham, included therein, but all nations also, some of which are named that all may be understood. I will think, he says, upon Rahab: who is that harlot? That harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. [Matthew 21:31] They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, The kingdom of Heaven suffers violence, and the violent take it by force. [Matthew 11:12] Such was the conduct of the robber, more courageous on the cross than in the place of ambush. I will think upon Rahab and Babylon. By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the unholy belong to Babylon, even as all the holy to Jerusalem. But he slides from Babylon to Jerusalem. How, but by Him who justifies the ungodly: Jerusalem is the city of the saints; Babylon of the wicked: but He comes who justifies the ungodly: since it is said, I will think not only upon Rahab, but upon Babylon, but with whom? with them that know Me....

6. Listen now to a deep mystery. Rahab is there through Him, through whom also is Babylon, now no longer Babylon, but beginning to be Jerusalem. The daughter is divided against her mother, and will be among the members of that queen to whom is said, Forget your own people, and your father's house, so shall the king have pleasure in your beauty. For how could Babylon aspire to Jerusalem? How could Rahab reach those foundations? How could the Philistines, or Tyre, or the people of the Ethiopians? Listen to this verse, Sion, my mother, a man shall say. There is then a man who says this: through whom all those I have mentioned make their approach. Who is this man? It tells if we hear, if we understand. It follows, as if a question had been raised, through whose aid Rahab, Babylon, the Philistines, Tyre, and the Morians, gained an entrance. Behold, through whom they come; Sion, my mother, a man shall say; and a man was born in her, and Himself the Most High has founded her [Psalm 86:5]. What, my brethren, can be clearer? Truly, because very excellent things are spoken of you, thou city of God. Lo, Sion, O mother, a man shall say. What man? He who was born in her. It is then the man who was born in her, and He Himself has founded her. Yet how can He be born in the city which He Himself founded? It had already been founded, that therein He might be born. Understand it thus, if you can. Mother Sion, he shall say; but it is a man that shall say, Mother Sion; yea, a man was born in her: and yet he has founded her (not a man, but), the Most High. As He created a mother of whom He would be born, so He founded a city in which He would be born. What hope is ours, brethren! On our behalf the Most High, who founded the city, addresses that city as a mother: and He was born in her, and the Most High has founded her.

7. As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, before us, of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? The Lord shall rehearse it when He writes up the people [Psalm 86:6], as the following verse has it. The Lord shall declare, when He writes up the people, and their princes. What princes? Those who were born in her; those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. Princes of what kind were they? Princes come from Babylon, believing monarchs of this world, came to the city of Rome, as to the head of Babylon: they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? God chose the weak things of the world to confound the strong, and the foolish things He has chosen, and things which are not as though they were, that things which are may be brought to nought. [1 Corinthians 1:26-27] This He does who from the ground raises the helpless, and from the dunghill exalts the poor. For what purpose? That He may set him with the princes, even with the princes of His people. This is a mighty deed, a deep source of pleasure and exultation. Orators came later into that city, but they could never have done so, had not fishermen preceded them. These things are glorious indeed, but where could they take place, but in that city of God, of whom very excellent things are spoken?

8. So thus, after drawing together and mingling every source of joyous exultation, how does he conclude? The dwelling as of all that shall be made joyous is in You [Psalm 86:7]. As if all made joyous, all rejoicing, shall dwell in that city. Amid our journeyings here we suffer bruises: our last home shall be the home of joy alone. Toil and groans shall perish: prayers pass away, hymns of praise succeed. There shall be the dwelling of the happy; no longer shall there be the groans of those that long, but the gladness of those who enjoy. For He will be present for whom we sigh: we shall be like Him, as we shall see Him as He is: [1 John 3:2] there it will be our whole task to praise and enjoy the presence of God: and what beyond shall we ask for, when He alone satisfies us, by whom all things were made? We shall dwell and be dwelt in; and shall be subject to Him, that God may be all in all. [1 Corinthians 15:28] Blessed, then, are they that dwell in Your house. How blessed? Blessed in their gold, and silver, their numerous slaves, and multiplied offspring? Blessed are they that dwell in Your house: for ever and ever they will be praising You. Blessed in that sole labour which is rest! Let this then be the one and only object of our desire, my brethren, when we shall have reached this pass. Let, us prepare ourselves to rejoice in God: to praise Him. The good works which conduct us there, will not be needed there. I described, as far as I could, only yesterday, our condition there: works of charity there will be none, where there will be no misery: you shall not find one in want, one naked, no one will meet you tormented with thirst, there will be no stranger, no sick to visit, no dead to bury, no disputants to set at peace. What then will you find to do? Shall we plant new vines, plough, traffic, make voyages, to support the necessities of the body? Deep quiet shall be there; all toilsome work, that necessity demands, will cease: the necessity being dead, its works will perish too. What then will be our state? As far as possible, the tongue of a man thus told us. As it were, the dwelling of all who shall be made perfect is in You. Why does he say, as it were? Because there shall be such joy there as we know not here. Many pleasures do I behold here, and many rejoice in this world, some in one thing, others in another; but there is nothing to compare with that delight, but it shall be as it were being made joyful. For if I say joyfulness, men at once think of such joyfulness as men use to have in wine, in feasting, in avarice, and in the world's distinctions. For men are elated by these things, and mad with a kind of joy: but there is no joy, says the Lord, unto the wicked. [Isaiah 48:22] There is a sort of joyfulness which the ear of man has not heard, nor his eye seen, nor has it entered into his heart to conceive. [1 Corinthians 2:9] As it were, the dwelling of all who shall be made joyful is in You. Let us prepare for other delights: for a kind of shadow is what we find here, not the reality: that we may not expect to enjoy such things there as here we delight in: otherwise our self-denial will be avarice. Some persons, when invited to a rich banquet, where there are many and costly dishes yet to come on, abstain from breaking their fast: if you ask the reason, they tell you that they are fasting: which is indeed a great work, a Christian work. Yet be not hasty in praising them: examine their motives: it is their belly, not religion, that they are consulting. That their appetite may not be palled by ordinary dishes, they abstain till more delicate food is set before them. This fast then is for the gullet's sake. Fasting is undoubtedly important: it fights against the belly and the palate; but sometimes it fights for them. Thus, my brethren, if you imagine that we shall find any such pleasures in that country to which the heavenly trumpet urges us on, and on that account abstain from present enjoyments, that you may receive the like more plentifully there, you imitate those I have described, who fast only for greater feasting, and abstain only for greater indulgence. Do not ye like this: prepare yourselves for a certain ineffable delight: cleanse your hearts from all earthly and secular affections. We shall see something, the sight of which will make us blessed: and that alone will suffice for us. What then? Shall we not eat? Yes: we shall eat: but that shall be our food, which will ever refresh, and never fail. In You is the dwelling of all who shall be, as it were, made joyful. He has already told us how we shall be made joyful. Blessed are they that dwell in your house: for ever and ever they will be praising You. Let us praise the Lord as far as we are able, but with mingled lamentations: for while we praise we long for Him, and as yet have Him not. When we have, all our sorrows will be taken from us, and nothing will remain but praise, unmixed and everlasting. Now let us pray.

1. The Title of this eighty-seventh Psalm contains a fresh subject for enquiry: the words occurring here, for Melech to respond, being nowhere else found. We have already given our opinion on the meaning of the titles Psalmus Cantici and Canticum Psalmi: and the words, sons of Core, are constantly repeated, and have often been explained: so also to the end; but what comes next in this title is peculiar. For Melech we may translate into Latin for the chorus, for chorus is the sense of the Hebrew word Melech.. ..The Passion of our Lord is here prophesied. Now the Apostle Peter says, Christ also suffered for us, leaving us an example, that we should follow His steps; [1 Peter 2:21] this is the meaning of to respond. The Apostle John also says, As Christ laid down His life for us, so ought we also to lay down our lives for the brethren; [1 John 3:16] this also is to respond. But the choir signifies concord, which consists in charity: whoever therefore in imitation of our Lord's Passion gives up his body to be burnt, if he have not charity, does not answer in the choir, and therefore it profits him nothing. [1 Corinthians 13:3] Further, as in Latin the terms Precentor and Succentor are used to denote in music the performer who sings the first part, and him who takes it up; just so in this song of the Passion, Christ going before is followed by the choir of martyrs unto the end of gaining crowns in Heaven. This is sung by the sons of Core, that is, the imitators of Christ's Passion: as Christ was crucified in Calvary, which is the interpretation of the Hebrew word Core. [Matthew 27:33] This also is the understanding of Æman the Israelite: words occurring at the end of this title. Æman is said to mean, his brother: for Christ deigns to make those His brethren, who understand the mystery of His Cross, and not only are not ashamed of it, but faithfully glory in it, not praising themselves for their own merits, but grateful for His grace: so that it may be said to each of them, Behold an Israelite indeed, in whom there is no guile, [John 1:47] just as holy Scripture says of Israel himself, that he was without guile. [Genesis 25:27]

2. O Lord God of my salvation, I have cried day and night before You [Psalm 87:1]. Let us therefore now hear the voice of Christ singing before us in prophecy, to whom His own choir should respond either in imitation, or in thanksgiving.

O let my prayer enter into Your presence, incline Your ear unto my calling [Psalm 87:2]. For even our Lord prayed, not in the form of God, but in the form of a servant; for in this He also suffered. He prayed both in prosperous times, that is, by day, and in calamity, which I imagine is meant by night. The entrance of prayer into God's presence is its acceptance: the inclination of His ear is His compassionate listening to it: for God has not such bodily members as we have. The passage is however, as usual, a repetition.

3. For my soul is filled with evils, and my life draws near unto hell [Psalm 87:3]. Dare we speak of the Soul of Christ as filled with evils, when the passion had strength as far as it had any, only over the body?...The soul therefore may feel pain without the body: but without the soul the body cannot. Why therefore should we not say that the Soul of Christ was full of the evils of humanity, though not of human sins? Another Prophet says of Him, that He grieved for us: [Isaiah 53:4] and the Evangelist says, And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy: and our Lord Himself says unto them of Himself, My soul is exceeding sorrowful, even unto death. [Matthew 26:37-38] The Prophet who composed this Psalm, foreseeing that this would happen, introduces Him saying, My soul is full of evils, and My life draws near unto hell. For the very same sense is here expressed in other words, as when He said, My soul is sorrowful, even unto death. The words, My soul is sorrowful, are like these, My soul is full of evils: and what follows, even unto death, like, my life draws near unto hell. These feelings of human infirmity our Lord took upon Him, as He did the flesh of human infirmity, and the death of human flesh, not by the necessity of His condition, but by the free will of His mercy, that He might transfigure into Himself His own body, which is the Church (the head of which He deigned to be), that is, His members in His holy and faithful disciples: that if amid human temptations any one among them happened to be in sorrow and pain, he might not therefore think that he was separated from His favour: that the body, like the chorus following its leader, might learn from its Head, that these sorrows were not sin, but proofs of human weakness. We read of the Apostle Paul, a chief member in this body, and we hear him confessing that his soul was full of such evils, when he says, that he feels great heaviness and continual sorrow in heart for his brethren according to the flesh, who are Israelites. And if we say that our Lord was sorrowful for them also at the approach of His Passion, in which they would incur the most atrocious guilt, I think we shall not speak amiss. Lastly, the very thing said by our Saviour on the Cross, Father, forgive them, for they know not what they do, [Luke 23:34] is expressed in this Psalm below, I am counted as one of them that go down into the pit [Psalm 87:4]: by them who knew not what they were doing, when they imagined that He died like other men, subjected to necessity, and overcome by it. The word pit is used for the depth of woe or of Hell. I have been as a man that has no help.

4. Free among the dead [Psalm 87:5]. In these words our Lord's Person is most clearly shown: for who else is free among the dead but He who though in the likeness of sinful flesh is alone among sinners without sin? [Romans 8:3]...He therefore, free among the dead, who had it in His power to lay down His life, and again to take it; from whom no one could take it, but He laid it down of His own free will; who could revive His own flesh, as a temple destroyed by them, at His will; who, when all had forsaken Him on the eve of His Passion, remained not alone, because, as He testifies, His Father forsook Him not; [John 8:29] was nevertheless by His enemies, for whom He prayed, who knew not what they did, ...counted as one who has no help; like them that are wounded, and lie in the grave. But he adds, Whom you do not yet remember: and in these words there is to be remarked a distinction between Christ and the rest of the dead. For though He was wounded, and when dead laid in the tomb, [Matthew 27:50, 60] yet they who knew not what they were doing, or who He was, regarded Him as like others who had perished from their wounds, and who slept in the tomb, who are as yet out of remembrance of God, that is, whose hour of resurrection has not yet arrived. For thus the Scripture speaks of the dead as sleeping, because it wishes them to be regarded as destined to awake, that is, to rise again. But He, wounded and asleep in the tomb, awoke on the third day, and became like a sparrow that sits alone on the housetop, that is, on the right hand of His Father in Heaven: and now dies no more, death shall no more have dominion over Him. [Romans 6:9] Hence He differs widely from those whom God has not yet remembered to cause their resurrection after this manner: for what was to go before in the Head, was kept for the Body in the end. God is then said to remember, when He does an act: then to forget, when He does it not: for neither can God forget, as He never changes, nor remember, as He can never forget. I am counted then, by those who know not what they do, as a man that has no help: while I am free among the dead, I am held by these men like them that are wounded, and lie in the grave. Yet those very men, who account thus of Me, are further said to be cut away from Your hand, that is, when I was made so by them, they were cut away from Your hand; they who believed Me destitute of help, are deprived of the help of Your hand: for they, as he says in another Psalm, have dug a pit before me, and are fallen into the midst of it themselves. I prefer this interpretation to that which refers the words, they are cut away from Your hand, to those who sleep in the tomb, whom God has not yet remembered: since the righteous are among the latter, of whom, even though God has not yet called them to the resurrection, it is said, that their souls are in the hands of God, [Wisdom 3:1] that is, that they dwell under the defense of the Most High; and shall abide under the shadow of the God of Heaven. But it is those who are cut away from the hand of God, who believed that Christ was cut off from His hand, and thus accounting Him among the wicked, dared to slay Him.

5. They laid Me in the lowest pit [Psalm 87:6], that is, the deepest pit. For so it is in the Greek. But what is the lowest pit, but the deepest woe, than which there is none more deep? Whence in another Psalm it is said, You brought me out also of the pit of misery. In a place of darkness, and in the shadow of death, whiles they knew not what they did, they laid Him there, thus deeming of Him; they knew not Him whom none of the princes of this world knew. [1 Corinthians 2:8] By the shadow of death, I know not whether the death of the body is to be understood, or that of which it is written, That they walked in darkness and in the land of the shadow of death, a light is risen on them, [Isaiah 9:2] because by belief they were brought from out of the darkness and death of sin into light and life. Such an one those who knew not what they did thought our Lord, and in their ignorance accounted Him among those whom He came to help, that they might not be such themselves.

6. Your indignation lies hard upon Me [Psalm 87:7], or, as other copies have it, Your anger; or, as others, Your fury: the Greek word θυμὸς having undergone different interpretations. For where the Greek copies have ὀ ργὴ, no translator hesitated to express it by the Latin ira; but where the word is θυμὸς, most object to rendering it by ira, although many of the authors of the best Latin style, in their translations from Greek philosophy, have thus rendered the word in Latin. But I shall not discuss this matter further: only if I also were to suggest another term, I should think indignation more tolerable than fury, this word in Latin not being applied to persons in their senses. What then does this mean, Your indignation lies hard upon Me, except the belief of those, who knew not the Lord of Glory? [1 Corinthians 2:8] who imagined that the anger of God was not merely roused, but lay hard upon Him, whom they dared to bring to death, and not only death, but that kind, which they regarded as the most execrable of all, namely, the death of the Cross: whence says the Apostle, Christ has redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is every one that hangs upon a tree. [Galatians 3:13] On this account, wishing to praise His obedience which He carried to the extreme of humility, he says, He humbled Himself, and became obedient unto death; and as this seemed little, he added, even the death of the Cross; [Philippians 2:8] and with the same view as far as I can see, he says in this Psalm, And all your suspensions, or, as some translate waves, others tossings, You have brought over Me. We also find in another Psalm, All your suspensions and waves have come in upon Me, or, as some have translated better, have passed over Me: for it is διῆλθον in Greek, not εἰσῆλθον: and where both expressions are employed, waves and suspensions, one cannot be used as equivalent to the other. In that passage we explained suspensions as threatenings, waves as the actual sufferings: both inflicted by God's judgment: but in that place it is said, All have passed over Me, here, You have brought all upon Me. In the other case, that is, although some evils took place, yet, he said, all those which are here mentioned passed over; but in this case, You have brought them upon Me. Evils pass over when they do not touch a man, as things which hang over him, or when they do touch him, as waves. But when he uses the word suspensions, he does not say they passed over, but, You have brought them upon Me, meaning that all which impended had come to pass. All things which were predicted of His Passion impended, as long as they remained in the prophecies for future fulfilment.

7. You have put Mine acquaintance far from Me [Psalm 87:8]. If we understand by acquaintance those whom He knew, it will be all men; for whom knew He not? But He calls those acquaintance, to whom He was Himself known, as far as they could know Him at that season: at least so far forth as they knew Him to be innocent, although they considered Him only as a man, not as likewise God. Although He might call the righteous whom He approved, acquaintance, as He calls the wicked unknown, to whom He was to say at the end, I know you not. [Matthew 7:23] In what follows, and they have set Me for an abhorrence to themselves; those whom He called before acquaintance, may be meant, as even they felt horror at the mode of that death: but it is better referred to those of whom He was speaking above as His persecutors. I was delivered up, and did not get forth. Is this because His disciples were without, while He was being tried within? [Matthew 26:56] Or are we to give a deeper meaning to the words, I cannot get forth as signifying, I remained hidden in My secret counsels, I showed not who I was, I did not reveal Myself, was not made manifest? And so it follows —

My eyes became weak from want [Psalm 87:9]. For what eyes are we to understand? If the eyes of the flesh in which He suffered, we do not read that His eyes became weak from want, that is, from hunger, in His Passion, as is often the case; as He was betrayed after His Supper, and crucified on the same day: if the inner eyes, how were they weakened from want, in which there was a light that could never fail? But He meant by His eyes those members in the body, of which He was Himself the head, which, as brighter and more eminent and chief above the rest, He loved. It was of this body that the Apostle was speaking, when he wrote, taking his metaphor from our own body, If the whole body were an eye, where were the hearing? etc. [1 Corinthians 12:17-21] What he wished understood by these words, he has expressed more clearly, by adding, Now you are the body of Christ, and members in particular. [1 Corinthians 12:27] Wherefore as those eyes, that is, the holy Apostles, to whom not flesh and blood, but the Father which is in Heaven had revealed Him, so that Peter said, You are Christ, the Son of the Living God, [Matthew 16:16] when they saw Him betrayed, and suffering such evils, saw Him not such as they wished, as He did not come forth, did not manifest Himself in His virtue and power, but still hidden in His secrecy, endured everything as a man overcome and enfeebled, they became weak for want, as if their food, their Light, had been withdrawn from them.

8. He continues, And I have called upon You. This indeed He did most clearly, when upon the Cross. But what follows? All the day I have stretched forth My hands unto You, must be examined how it must be taken. For if in this expression we understand the tree of the Cross, how can we reconcile it with the whole day? Can He be said to have hung upon the Cross during the whole day, as the night is considered a part of the day? But if day, as opposed to night, was meant by this expression, even of this day, the first and no small portion had passed by at the time of His crucifixion. But if we take day in the same sense of time (especially as the word is used in the feminine, a gender which is restricted to that sense in Latin, although not so in Greek, as it is always used in the feminine, which I suppose to be the reason for its translation in the same gender in our own version), the knot of the question will be drawn tighter: for how can it mean for the whole space of time, if He did not even for one day stretch forth His hands on the Cross? Further, should we take the whole for a part, as Scripture sometimes uses this expression, I do not remember an instance in which the whole is taken for a part, when the word whole is expressly added. For in the passage of the Gospel where the Lord says, The Son of Man shall be three days and three nights in the heart of the earth, [Matthew 12:40] it is no extraordinary licence to take the whole for the part, the expression not being for three whole days and three whole nights: since the one intermediate day was a whole one, the other two were parts, the last being part of the first day, the first part of the last. But if the Cross is not meant here, but the prayer, which we find in the Gospel that He poured forth in the form of a servant to God the Father, where He is said to have prayed long before His Passion, and on the eve of His Passion, and also when on the Cross, we do not read anywhere that He did so throughout the whole day. Therefore by the stretched-out hands throughout the whole day, we may understand the continuation of good works in which He never ceased from exertion.

9. But as His good works profited only the predestined to eternal salvation, and not all men, nor even all those among whom they were done, he adds, Do you show wonders among the dead? [Psalm 87:10]. If we suppose this relates to those whose flesh life has left, great wonders have been wrought among the dead, inasmuch as some of them have revived: [Matthew 27:52] and in our Lord's descent into Hell, and His ascent as the conqueror of death, a great wonder was wrought among the dead. He refers then in these words, Do You show wonders among the dead? to men so dead in heart, that such great works of Christ could not rouse them to the life of faith: for he does not say that wonders are not shown to them because they see them not, but because they do not profit them. For, as he says in this passage, the whole day have I stretched forth My hands to You: because He ever refers all His works to the will of His Father, constantly declaring that He came to fulfil His Father's will: [John 6:38] so also, as an unbelieving people saw the same works, another Prophet says, I have spread out my hands all day unto a rebellious people, that believes not, but contradicts. [Isaiah 65:2] Those then are dead, to whom wonders have not been shown, not because they saw them not, but since they lived not again through them. The following verse, Shall physicians revive them, and shall they praise You? means, that the dead shall not be revived by such means, that they may praise You. In the Hebrew there is said to be a different expression: giants being used where physicians are here: but the Septuagint translators, whose authority is such that they may deservedly be said to have interpreted by the inspiration of the Spirit of God owing to their wonderful agreement, conclude, not by mistake, but taking occasion from the resemblance in sound between the Hebrew words expressing these two senses, that the use of the word is an indication of the sense in which the word giants is meant to be taken. For if you suppose the proud meant by giants, of whom the Apostle says, Where is the wise? Where is the scribe? Where is the disputer of this world? [1 Corinthians 1:20] there is no incongruity in calling them physicians, as if by their own unaided skill they promised the salvation of souls: against whom it is said, Of the Lord is safety. But if we take the word giant in a good sense, as it is said of our Lord, He rejoices as a giant to run his course; that is Giant of giants, chief among the greatest and strongest, who in His Church excel in spiritual strength. Just as He is the Mountain of mountains; as it is written, And it shall come to pass in the last days, that the mountain of the Lord's house shall be manifested in the top of the mountains: [Isaiah 2:2] and the Saint of saints: there is no absurdity in styling these same great and mighty men physicians. Whence says the Apostle, if by any means I may provoke to emulation them which are my flesh, and might save some of them. [Romans 11:14] But even such physicians, even though they cure not by their own power (as not even of their own do those of the body), yet so far forth as by faithful ministry they assist towards salvation, can cure the living, but not raise the dead: of whom it is said, Do You show wonders among the dead? For the grace of God, by which men's minds in a certain manner are brought to live a fresh life, so as to be able to hear the lessons of salvation from any of its ministers whatever, is most hidden and mysterious. This grace is thus spoken of in the Gospel. No man can come to Me, except the Father which has sent Me draw him; [John 6:44]...in order to show, that the very faith by which the soul believes, and springs into fresh life from the death of its former affections, is given us by God. Whatever exertions, then, the best preachers of the word, and persuaders of the truth through miracles, may make with men, just like great physicians: yet if they are dead, and through Your grace have not a second life, Do You show wonders among the dead, or shall physicians raise them? And shall they whom they raise praise You? For this confession declares that they live: not, as it is written elsewhere, Thanksgiving perishes from the dead, as from one that is not. [Sirach 17:26]

10. Shall one show Your loving-kindness in the grave, or Your faithfulness in destruction? [Psalm 87:11]. The word show is of course understood as if repeated, Shall any show Your faithfulness in destruction? Scripture loves to connect loving-kindness and faithfulness, especially in the Psalms. Destruction also is a repetition of the grave, and signifies them who are in the grave, styled above the dead, in the verse, Do you show wonders among the dead? for the body is the grave of the dead soul; whence our Lord's words in the Gospel, You are like whited sepulchres, which indeed appear beautiful outward, but within are full of dead men's bones, and of all uncleanness. Even so ye outwardly appear righteous unto men, but within you are full of hypocrisy and iniquity. [Matthew 23:27-28]

11. Shall your wondrous works be known in the dark, and your righteousness in the land where all things are forgotten? [Psalm 87:12], the dark answers to the land of forgetfulness: for the unbelieving are meant by the dark, as the Apostle says, For you were sometimes darkness; [Ephesians 5:8] and the land where all things are forgotten, is the man who has forgotten God; for the unbelieving soul can arrive at darkness so intense, that the fool says in his heart, There is no God. Thus the meaning of the whole passage may thus be drawn out in its connection: Lord, I have called upon You, amid My sufferings; all day I have stretched forth my hands unto You [Psalm 87:13]. I have never ceased to stretch forth My works to glorify You. Why then do the wicked rage against Me, unless because Thou showest not wonders among the dead? Because those wonders move them not to faith, nor can physicians restore them to life that they may praise You, because Your hidden grace works not in them to draw them unto believing: because no man comes unto Me, but whom You have drawn. Shall then Your loving-kindness be showed in the grave? That is, the grave of the dead soul, which lies dead beneath the body's weight: or Your faithfulness in destruction? That is, in such a death as cannot believe or feel any of these things. For how then in the darkness of this death, that is, in the man who in forgetting You has lost the light of his life, shall Your wondrous works and Your righteousness be known....

12. But that those prayers, the blessings of which surpass all words, may be more fervent and more constant, the gift that shall last unto eternity is deferred, while transitory evils are allowed to thicken. And so it follows: Lord, why have You cast off my prayer? [Psalm 87:14], which may be compared with another Psalm: My God, My God, look upon me; why have You forsaken me? The reason is made matter of question, not as if the wisdom of God were blamed as doing so without a cause; and so here. Lord, why have You cast off my prayer? But if this cause be attended to carefully, it will be found indicated above; for it is with the view that the prayers of the Saints are, as it were, repelled by the delay of so great a blessing, and by the adversity they encounter in the troubles of life, that the flame, thus fanned, may burst into a brighter blaze.

13. For this purpose he briefly sketches in what follows the troubles of Christ's body. For it is not in the Head alone that they took place, since it is said to Saul too, Why do you persecute Me? [Acts 9:4] and Paul himself, as if placed as an elect member in the same body, says, That I may fill up that which is behind of the afflictions of Christ in my flesh. [Colossians 1:24] Why then, Lord, have You cast off my soul? Why hidest Thou Your face from me?

I am poor, and in toils from my youth up: and when lifted up, I was thrown down, and troubled [Psalm 87:15].

Your wraths went over me: Your terrors disturbed me [Psalm 87:16].

They came round about me all day like water: they compassed me about together [Psalm 87:17].

A friend You have put far from me: and mine acquaintance from my misery [Psalm 87:18]. All these evils have taken place, and are happening in the limbs of Christ's body, and God turns away His face from their prayers, by not hearing as to what they wish for, since they know not that the fulfilment of their wishes would not be good for them. The Church is poor, as she hungers and thirsts in her wanderings for that food with which she shall be filled in her own country: she is in toils from her youth up, as the very Body of Christ says in another Psalm, Many a time have they overcome me from my youth. And for this reason some of her members are lifted up even in this world, that in them may be the greater lowliness. Over that Body, which constitutes the unity of the Saints and the faithful, whose Head is Christ, go the wraths of God: yet abide not: since it is of the unbelieving only that it is written, that the wrath of God abides upon him. [John 3:36] The terrors of God disturb the weakness of the faithful, because all that can happen, even though it actually happen not, it is prudent to fear; and sometimes these terrors so agitate the reflecting soul with the evils impending around, that they seem to flow around us on every side like water, and to encircle us in our fears. And as the Church while on pilgrimage is never free from these evils, happening as they do at one moment in one of her limbs, at another in another, he adds, all day, signifying the continuation in time, to the end of this world. Often too, friends and acquaintances, their worldly interests at stake, in their terror forsake the Saints; of which says the Apostle, all men forsook me: may it not be laid to their charge. [2 Timothy 4:16] But to what purpose is all this, but that early in the morning, that is, after the night of unbelief, the prayers of this holy Body may in the light of faith prevent God, until the coming of that salvation, which we are at present saved by hoping for, not by having, while we await it with patience and faithfulness. Then the Lord will not repel our prayers, as there will no longer be anything to be sought for, but everything that has been rightly asked, will be obtained: nor will He turn His face away from us, since we shall see Him as He is: [1 John 3:2] nor shall we be poor, because God will be our abundance, all in all: [1 Corinthians 15:28] nor shall we suffer, as there will be no more weakness: nor after exaltation shall we meet with humiliation and confusion, as there will be no adversity there: nor bear even the transient wrath of God, as we shall abide in His abiding love: nor will His terrors agitate us, because His promises realized will bless us: nor will our friend and acquaintance, being terrified, be far from us, where there will be no foe to dread.