Other Writings, Part 21

1. This Psalm also has the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongs to the end of the former Psalm, the other to the beginning of this. And they assert, that all the Psalms bearing this title have Allelujah at the end, but not all at the beginning; so that they will not allow any Psalm which has not Allelujah at the end, to have it at the beginning; supposing that what seems to belong to the commencement, really belongs to the end of the former Psalm. But until they persuade us by some sure proofs that this is true, we will follow the general custom, which, whenever it finds Allelujah, attributes it to the same Psalm, at the head of which it is found. For there are very few copies (and I have found this in none of the Greek copies, which I have been able to inspect) which have Allelujah at the end of the CLth Psalm; after which there is no other which belongs to the same canon. But not even this could outweigh custom, although all the copies had it so. For it might be that, with some reference to the praise of God, the whole book of Psalms, which is said to consist of five books (for they say that the books severally end where it is written Amen, Amen), might be closed with this last Allelujah, after all that has been sung; nor, on account of the end of the CLth Psalm, do I see that it is necessary that all the Psalms entitled Allelujah, should have Allelujah at the end. But when there is a double Allelujah at the head of a Psalm, why as our Lord sometimes once, sometimes twice over, says Amen, in the same way Allelujah may not sometimes be used once, sometimes twice, I know not: especially, since as in this CVth, both the Allelujahs are placed after the mark by which the number of the Psalm is described, whereas the one, if it belonged to the end of the former Psalm, ought to have been placed before the number; and the Allelujah which belonged to the Psalm of this number, should have been written after the number. But perhaps even in this an ignorant habit has prevailed, and some reason may be assigned of which we are as yet uninformed, so that the judgment of truth ought rather to be our guide than the prejudice of custom. In the mean time, before we are fully instructed in this matter, whenever we find Allelujah written, whether once or twice, after the number of the Psalm, according to the most usual custom of the Church, we will ascribe it to that Psalm to which the same number is prefixed; confessing that we both believe the mysteries of all the titles in the Psalms, and of the order of the same Psalms, to be important, and that we have not yet been able, as we wish, to penetrate them.

2. But I find these two Psalms, the CVth and CVIth so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; [1 Corinthians 10:5] but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore begins like the former; Confess ye unto the Lord. But in that Psalm these words follow: And call upon His Name: whereas here, it is as follows, For He is gracious, and His mercy endures for ever [Psalm 105:1]. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, We have sinned with our fathers, we have done amiss, and dealt wickedly; but in the words, For He is gracious, and His mercy endures for ever, there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore does contain His praise, whether in words, when it calls Him gracious and merciful, or in the feeling only, when he believes this....If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, for ever: but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, to the end of the world, in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery.. ..

3. Who can express the mighty acts of the Lord? [Psalm 105:2]. Full of the consideration of the Divine works, while he entreats His mercy, Who, he says, can express the mighty acts of the Lord, or make all His praises heard? We must supply what was said above, to make the sense complete here, thus, Who shall make all His praises heard? that is, who is sufficient to make all His praises heard? Shall make them heard, he says; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make all, heard? Is it that as the next words are, Blessed are they that always keep judgment, and do righteousness in every time [Psalm 105:3]; he perhaps meant those praises of His, which are understood as His works in His commandments? For it is God, says the Apostle, who works in you, [Philippians 2:13]...since He works in these things in a manner that cannot be spoken. Who will do all His praises heard? that is, who, when he has heard them, does all His praises? Which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who works in us both to will and to do of His good pleasure. [Philippians 2:13] For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, His praises....

4. But unless there were some difference between judgment and righteousness, we should not read in another Psalm, Until righteousness turn again unto judgment. The Scripture, indeed, loves to place these two words together; as, Righteousness and judgment are the habitation of His seat; and this, He shall make your righteousness as clear as the light, and your judgment as the noon-day; where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that he is said to keep judgment who judges rightly, but he to do righteousness who acts righteously. And I think that the verse, Until righteousness turn again unto judgment, may not absurdly be understood in this sense: that here also those are called blessed, who keep judgment in faith, and do righteousness in deed....

5. Next, since God justifies, that is, makes men righteous, by healing them from their iniquities, a prayer follows: Remember me, O Lord, according to the favour that You bear unto Your people [Psalm 105:4]: that is, that we may be among those with whom You are well pleased; since God is not well pleased with them all. O visit me with Your salvation. This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves....Visit us, then, with Your salvation, that is, with Your Christ. To see the felicity of Your chosen, and to rejoice in the gladness of Your people [Psalm 105:5]: that is, visit us for this reason with Your salvation, that we may see the felicity of Your chosen, and rejoice in the gladness of Your people. For felicity some copies read sweetness; as in the former passage, For He is gracious; where others read, for He is sweet. And it is the same word in the Greek, as is elsewhere read, The Lord shall show sweetness: which some have translated felicity, others bounty. But what means, Visit us to see the felicity of Your chosen: that is, that happiness which You give to Your elect: except that we may not remain blind, as those unto whom it is said, But now ye say we see: therefore your sin remains. [John 9:41] For the Lord gives sight to the blind, not by their own merits, but in the felicity He gives to His chosen, which is the meaning of the felicity of Your chosen: as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us. [Matthew 6:11]...That You may be praised with Your inheritance. I wonder this verse has been so interpreted in many copies, since the Greek phrase is one and the same in these three verses....But since this seems a doubtful expression, if that sense be true according to which interpreters have preferred, That You may be praised, the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, Visit us with Your salvation, that You may see the felicity of Your chosen; that is, visit us for this purpose, that You may cause us to be there, and may see us there; that You may rejoice in the gladness of Your people, that is, that You may be said to rejoice, since they rejoice in You; that You may be praised with Your inheritance, that is, may be praised with it, since it may not be praised save for Your sake....

6. But let us hear what they next confess: we have sinned with our fathers: we have done amiss, and dealt wickedly [Psalm 105:6]. What means with our fathers?...Our fathers, he says, regarded not Your wonders in Egypt [Psalm 105:7]; and many other things also, he does relate of their sins. Or is, we have sinned with our fathers, to be understood as meaning, we have sinned like our fathers, that is, by imitating their sins? If it be so, it should be supported by some example of this mode of expression: which did not occur to me when I sought on this occasion an instance of any one saying that he had sinned, or done anything, with another, whom he had imitated by a similar act after a long interval of time. What means then, Our fathers understood not Your wonders; save this, they did not know what You wished to convince them of by these miracles? What indeed, save life eternal, and a good, not temporal, but immutable, which is waited for only through endurance? For this reason they impatiently murmured, and provoked, and they asked to be blessed with present and fugitive blessings, Neither were they mindful of the greatness of Your mercy. He reproves both their understanding and memory. Understanding there was need of, that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, and might faithfully believe, that by the same power which they had already experienced, God would free them from the persecutions of their enemies; whereas they forgot the aid which He had given them in Egypt, by means of such wonders, to crush their enemies. And they provoked, as they went up to the sea, even to the Red Sea. We ought especially to notice how the Scripture does censure the not understanding that which ought to have been understood, and the not remembering that which ought to have been remembered; which men are unwilling to have ascribed to their own fault, for no other reason than that they may pray less, and be less humble unto God, in whose sight they should confess what they are, and might by praying for His aid, become what they are not. For it is better to accuse even the sins of ignorance and negligence, that they may be done away with, than to excuse them, so that they remain; and it is better to clear them off by calling upon God, than to clench them by provoking Him.

He adds, that God acted not according to their unbelief. Nevertheless, he says, He saved them for His Name's sake: that He might make His power to be known [Psalm 105:8]: not on account of any deservings of their own.

7. He rebuked the Red Sea also, and it was dried up [Psalm 105:9]. We do not read that any voice was sent forth from Heaven to rebuke the sea; but he has called the Divine Power by which this was effected, a rebuke: unless indeed any one may choose to say, that the sea was secretly rebuked, so that the waters might hear, and yet men could not. The power by which God acts is very abstruse and mysterious, a power which He causes that even things devoid of sense instantly obey at His will. So He led them through the deeps, as through a wilderness. He calls a multitude of waters the deeps. For some wishing to give the sense of this whole verse, have translated, So He led them forth amid many waters. What then does through the deeps, as through a wilderness, mean, except that that had become as a wilderness from its dryness, where before had been the watery deeps?

8. And He saved them from the hating ones [Psalm 105:10]. Some translators, in order to avoid an expression unusual in Latin, have rendered the word, by a circumlocution, And He saved them from the hand of those that hated them, and redeemed them from the hand of the enemy. What price was given in this redemption? Is it a prophecy, since this deed was a figure of Baptism, wherein we are redeemed from the hand of the devil at a great price, which price is the Blood of Christ? Whence this is more consistently figured forth, not by any sea indiscriminately, but by the Red Sea; since blood has a red color.

9. As for those that troubled them, the waters overwhelmed them: there was not one of them left [Psalm 105:11]; not of all the Egyptians, but of those who pursued the departing Israelites, desirous either of taking or of killing them.

10. Then believed they in His words [Psalm 105:12]. The expression seems barely Latin, for he says not believed His word, or on His words, but in His words; yet it is very frequent in Scripture. And praised praise unto Him; such an expression as when we say, This servitude he served, such a life he lived. He is here alluding to that well-known hymn, commencing, I will sing unto the Lord, for He has triumphed gloriously: the horse and the rider has He thrown into the sea.

11. They acted hastily: they forgot His works [Psalm 105:13]: other copies read more intelligibly, They hastened, they forgot His works, and would not abide His counsel. For they ought to have thought, that so great works of God towards themselves were not without a purpose, but that they invited them to some endless happiness, which was to be waited for with patience; but they hastened to make themselves happy with temporal things, which give no man true happiness, because they do not quench insatiable longing: for whosoever, says our Lord, shall drink of this water, shall thirst again. [John 4:4, 13]

12. Lastly, And they lusted a lust in the wilderness, and they tempted God in the dry land [Psalm 105:14]. The dry land, or land without water, and desert, are the same: so also are, they lusted a lust, and, they tempted God. The form of speech is the same as above, they praised a praise.

13. And He gave them their desire, and sent fullness withal into their souls [Psalm 105:15]. But He did not thus render them happy: for it was not that fullness of which it is said, Blessed are they which do hunger and thirst after righteousness: for they shall be filled. [Matthew 5:6] In this passage he does not speak of the rational soul, but of the soul as giving animal life to the body; to the substance of which belong meat and drink, according to what is said in the Gospel, Is not the soul more than meat, and the body than raiment? [Matthew 6:26] as if it belonged to the soul to eat, to the body to be clothed.

14. And they angered Moses in the tents, and Aaron the saint of the Lord [Psalm 105:16]. What angering, or, as some have more literally rendered it, what provocation, he speaks of, the following words sufficiently show.

15. The earth opened, he says, and swallowed up Dathan, and covered over the congregation of Abiram [Psalm 105:17]: swallowed up answers to covered over. Both Dathan and Abiram were equally concerned in a most sacrilegious schism.

16. And the fire was kindled in their company; the flame burnt up the sinners [Psalm 105:18]. This word is not in Scripture usually applied to those, who, although they live righteously, and in a praiseworthy manner, are not without sin. Rather, as there is a difference between those who scorn and scorners, between men who murmur and murmurers, between men who are writing and writers, and so forth; so Scripture is wont to signify by sinners such as are very wicked, and laden with heavy loads of sins.

17. And they made a calf in Horeb, and worshipped the graven image [Psalm 105:19]. Thus they changed their glory, in the similitude of a calf that eats hay [Psalm 105:20]. He says not into the likeness, but in the likeness. It is such a form of speech as where he said and they believed in His words. With great effect in truth he says not, they changed the glory of God when they did this; as the Apostle also says, They changed the glory of the incorruptible God into an image made like to corruptible man: [Romans 1:23] but their glory. For God was their glory, if they would abide His counsel, and hasten not....

18. They forgat God who saved them [Psalm 105:21]. How did He save them? Who did so great things in Egypt: Wondrous works in the land of Ham, and fearful things in the Red Sea [Psalm 105:22]. The things that are wondrous, are also fearful; for there is no wonder without a certain fear: although these might be called fearful, because they beat down their adversaries, and showed them what they ought to fear.

19. So He said, He would have destroyed them [Psalm 105:23]. Since they forgot Him who saved them, the Worker of wondrous works, and made and worshipped a graven image, by this atrocious and incredible impiety they deserved death. Had not Moses His chosen stood before Him in the breaking. He does not say, that he stood in the breaking, as if to break the wrath of God, but in the way of the breaking, meaning the stroke which was to strike them: that is, had he not put himself in the way for them, saying, Yet now, if You will forgive their sin — and if not, blot me, I pray You, out of Your book. Where it is proved how greatly the intercession of the saints in behalf of others prevails with God. For Moses, fearless in the justice of God, which could not blot him out, implored mercy, that He would not blot out those whom He justly might. Thus he stood before Him in the breaking, to turn away His wrathful indignation, lest He should destroy them.

20. Yea, they thought scorn of that pleasant land [Psalm 105:24]. But had they seen it? How then could they scorn that which they had not seen, except as the following words explain, and believed not in His words. Indeed, unless that land which was styled the land that flowed with milk and honey, [Exodus 3:8] signified something great, through which, as by a visible token, He was leading those who understood His wondrous works to invisible grace and the kingdom of heaven, they could not be blamed for scorning that land, whose temporal kingdom we also ought to esteem as nothing, that we may love that Jerusalem which is free, the mother of us all, [Galatians 4:26] which is in heaven, and truly to be desired. But rather unbelief is here reproved, since they gave no credence to the words of God, who was leading them to great things through small things, and hastening to bless themselves with temporal things, which they carnally savoured of, they abided not His counsel, as is said above.

21. But murmured in their tents, and hearkened not unto the voice of the Lord [Psalm 105:25]; who strongly forbade them to murmur.

22. Then lift He up His hand against them, to overthrow them in the wilderness [Psalm 105:26]; to cast out their seed among the nations: and to scatter them in the lands [Psalm 105:27].

23. They were initiated also unto Baalpeor; that is, were consecrated to the Gentile idol; and ate the offerings of the dead [Psalm 105:28]. Thus they provoked Him to anger with their own inventions; and destruction was multiplied among them [Psalm 105:29]. As if He had deferred the lifting up of His hand which was to cast them down in the desert, and to cast out their seed among the nations, and to scatter them in the lands; as the Apostle says: And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. [Romans 1:28] 'Destruction,' therefore, 'was multiplied among them,' when they were heavily punished for their heavy sins.

24. Then stood up Phineas, and appeased Him, and the shaking ceased [Psalm 105:30]. He has related the whole briefly, because he is not here teaching the ignorant, but reminding those who know the history. The word shaking here is the same as breaking before. For it is one word in the Greek. Lastly, so great was their wickedness, in being consecrated to the idol, and eating the sacrifices of the dead (that is, because the Gentiles sacrificed to dead men as to God), that God would not be otherwise appeased than as Phineas the Priest appeased Him, when he slew a man and a woman together whom he found in adultery. [Numbers 25:8] If he had done this from hatred towards them, and not from love, while zeal for the house of God devoured him, it would not have been counted unto him for righteousness....Christ our Lord indeed, when the New Testament was revealed, chose a milder discipline; but the threat of hell is more severe, and this we do not read of in those threatenings held out by God in His temporal government.

25. And that was counted unto him for righteousness among all posterities for evermore [Psalm 105:31]. God counted this unto His Priest for righteousness, not only as long as posterity shall exist, but for evermore; for He who knows the heart, knows how to weigh with how much love for the people that deed was done.

26. And they angered Him at the waters of strife: so that Moses was vexed for their sakes [Psalm 105:32]; because they provoked his spirit, so that he spoke doubtfully with his lips [Psalm 105:33]. What is spoke doubtfully? As if God, who had done so great wonders before, could not cause water to flow from a rock. For he touched the rock with his rod with doubt, and thus distinguished this miracle from the rest, in which he had not doubted. He thus offended, thus deserved to hear that he should die, without entering into the land of promise. [Deuteronomy 32:49-52] For being disturbed by the murmurs of an unbelieving people, he held not fast that confidence which he ought to have held. Nevertheless, God gives unto him, as unto His chosen, a good testimony even after his death, so that we may see that this wavering of faith was punished with this penalty only, that he was not allowed to enter that land, whither he was leading the people....

27. But they of whose iniquities this Psalm speaks, when they had entered into that temporal land of promise, destroyed not the heathen, which the Lord commanded them [Psalm 105:34]; but were mingled among the heathen, and learned their works [Psalm 105:35]. Insomuch that they worshipped their idols, which became to them an offense [Psalm 105:36]. Their not destroying them, but mingling with them, became to them an offense.

28. Yea, they offered their sons and their daughters unto devils [Psalm 105:37]; and shed innocent blood, even the blood of their sons and of their daughters, whom they offered unto the idols of Canaan [Psalm 105:38]. That history does not relate that they offered their sons and daughters to devils and idols; but neither can that Psalm lie, nor the Prophets, who assert this in many passages of their rebukes. But the literature of the Gentiles is not silent respecting this custom of theirs. But what is it that follows? And the land was slain with bloods. We might suppose that this was a mistake of the writer, and that he had written interfecta for infecta, were it not for the goodness of God, who has willed His Scriptures to be written in many languages; were it not that we see it written as in the text in many Greek copies which we have inspected; the land was slain with bloods. What means then, the land was slain, unless this be referred to the men who dwelt in the land, by a metaphorical expression....For they themselves were slaying their own souls when they offered up their sons, and when they shed the blood of infants who were far from consent to this crime: whence it is said, They shed innocent blood. The land therefore was slain with bloods, and defiled by their works [Psalm 105:39], since they themselves were slain in soul, and defiled by their works; and they went a whoring after their own inventions. By inventions are meant what the Greeks call ἐ πιτηδεύματα: for this word does occur in the Greek copies both in this and a former passage, where it is said, They provoked Him to anger with their own inventions; inventions in both instances signifying what they had initiated others in. Let no man therefore suppose inventions to mean what they had of themselves instituted, without any example before them to imitate. Whence other translators in the Latin tongue have preferred pursuits, affections, imitations, pleasures, to inventions: and the very same who here write inventions, have elsewhere written pursuits. I chose to mention this, lest the word inventions, applied to what they had not invented, but imitated from others, might raise a difficulty.

29. Therefore was the wrath of the Lord kindled against His own people [Psalm 105:40]. Our translators have been unwilling to use the word anger, for the Greek θυμὸς; though some have used it; while others translate by indignation or mind. Whichever of these terms be adopted, passion does not affect God; but the power of punishing has assumed this name metaphorically from custom.

30. Insomuch that He abhorred His own inheritance; and He gave them over into the hand of the heathen: and they that hated them were lords over them [Psalm 105:41]: and their enemies oppressed them, and they were brought low under their hands [Psalm 105:42]. Since he has called them the inheritance of God, it is clear that He abhorred them, and gave them over into their enemies' hands, not in order to their perdition, but for their discipline. Lastly, he says, Many a time did He deliver them. But they provoked Him with their own counsels [Psalm 105:43]. This is what he said above, They did not abide His counsel. Now a man's counsel is pernicious to himself, when he seeks those things which are his own only, not those which are God's. [Philippians 2:21] In whose inheritance, which inheritance He Himself is to us, when He deigns His presence for our enjoyment, being with the Saints, we shall suffer no straitening from the society, by our love of anything as our own possession. For that most glorious city, when it has gained the promised inheritance, in which none shall die, none shall be born, will not contain citizens who shall individually rejoice in their own, for God shall be all in all. [1 Corinthians 15:28] And whoever in this pilgrimage faithfully and earnestly does long for this society, does accustom himself to prefer common to private interests, by seeking not his own things, but Jesus Christ's: lest, by being wise and vigilant in his own affairs, he provoke God with his own counsel; but, hoping for what he sees not, let him not hasten to be blessed with things visible; and, patiently waiting for that everlasting happiness which he sees not, follow His counsel in His promises, whose aid he prays for in his prayers. Thus he will also become humble in his confessions; so as not to be like those, of whom it is said, They were brought down in their wickedness.

31. Nevertheless, God, full of mercy, forsook them not. And He saw when they were in adversity, when He heard their complaint [Psalm 105:44]. And He thought upon His covenant, and repented, according to the multitude of His mercies [Psalm 105:45]. He says, He repented, because He changed that wherewith He seemed about to destroy them. With God indeed all things are arranged and fixed; and when He seems to act upon sudden motive, He does nothing but what He foreknew that He should do from eternity; but in the temporal changes of creation, which He rules wonderfully, He, without any temporal change in Himself, is said to do by a sudden act of will what in the ordained causes of events He has arranged in the unchangeableness of His most secret counsel, according to which He does everything according to defined seasons, doing the present, and having already done the future. And who is capable of comprehending these things? [2 Corinthians 2:16] Let us therefore hear the Scripture, speaking high things humbly, giving food for the nourishment of children, and proposing subjects for the research of the older: that everlasting covenant which He made with Abraham, not the old which is abolished, but the new which is hidden even in the old. And pitied them, etc. He did that which He had covenanted, but He had foreknown that He would yield this to them when they prayed in their adversity; since even their very prayer, when it was not uttered, but was still to be uttered, undoubtedly was known unto God.

32. So He gave them unto compassions, in the sight of all that had taken them captive [Psalm 105:46]. That they might not be vessels of wrath, but vessels of mercy. [Romans 9:22-23] The compassions unto which He gave them are named in the plural for this reason, I imagine, because each one has a gift of his own from God, one in one way, another in another. [1 Corinthians 7:7] Come then, whosoever readest this, and dost recognise the grace of God, by which we are redeemed unto eternal life through our Lord Jesus Christ, by reading in the apostolic writings, and by searching in the Prophets, and see the Old Testament revealed in the New, the New veiled in the Old; remember the words of our Lord Jesus Christ, where, when He drives him out of the hearts of the faithful, He says, Now is the prince of this world cast out: [John 12:31] and again of the Apostle, when he says, Who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son. [Colossians 1:13] Meditate on these and such like things, examine also the Old Testament, and see what is sung in that Psalm, the title of which is, When the temple was being built after the captivity: for there it is said, Sing unto the Lord a new song. And, that you may not think it does refer to the Jewish people only, he says, Sing unto the Lord, all the whole earth: sing unto the Lord, and praise His Name: declare, or rather, give the good news of, or, to transfer the very word used in the Greek, evangelize day from day, His salvation. Here the Gospel (Evangelium) is mentioned, in which is announced the Day that came from Day, our Lord Christ, the Light from Light, the Son from the Father. This also is the meaning of His salvation: for Christ is the Salvation of God, as we have shown above.. ..

33. Deliver us, O Lord our God, and gather us from among the nations (other copies read, from the heathen); that we may give thanks unto Your holy Name, and make our boast of Your praise [Psalm 105:47]. Then he has briefly added this very praise, Blessed be the Lord God of Israel from everlasting, and world without end [Psalm 105:48]: by which we understand from everlasting to everlasting; because He shall be praised without end by those of whom it is said, Blessed are they that dwell in Your house: they will be always praising You. This is the perfection of the Body of Christ on the third day, when the devils had been cast out, and cures perfected, even unto the immortality of the body itself, the everlasting reign of those who perfectly praise Him, because they perfectly love Him; and perfectly love Him, because they behold Him face to face. For then shall be completed the prayer at the commencement of this Psalm: Remember us, O Lord, according to the favour that You bear unto Your people, etc. For from the Gentiles He does not gather only the lost sheep of the house of Israel, [Matthew 15:24] but also those which do not belong to that fold; so that there is one flock, as is said, and one Shepherd. But when the Jews suppose that that prophecy belongs to their visible kingdom, because they know not how to rejoice in the hope of good things unseen, they are about to rush into the snares of him, of whom the Lord says, I have come in My Father's Name, and you receive Me not: if another shall come in his own name, him you will receive. [John 5:24] Of whom the Apostle Paul says: that Man of Sin shall be revealed, the son of perdition, etc. And a little after he says, Then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming, etc. [2 Thessalonians 2:3-11]...Through that Apostate, through him who exalts himself above all that is called God, or that is worshipped, it seems to me, that the carnal people of Israel will suppose that prophecy to be fulfilled, where it is said, Deliver us, O Lord, and gather us from among the heathen; that under His guidance, before the eyes of their visible enemies, who had visibly taken them captive, they are to have visible glory. Thus they will believe a lie, because they have not received the love of truth, that they might love not carnal, but spiritual blessings....For Christ had other sheep that were not of this fold: [John 10:16] but the devil and his angels had taken captive all those sheep, both among the Israelites and the Gentiles. The power, therefore, of the devil having been cast out of them, in the sight of the evil spirits who had taken them captive, their cry in this prophecy is, that they may be saved and perfected for evermore: Deliver us, O Lord our God, and gather us from among the heathen. Not, as the Jews imagine it, fulfilled through Antichrist, but through our Lord Christ coming in the name of His Father, Day from day, His salvation; of whom it is here said, O visit us in Your salvation! And let all the people say, the predestined people of the circumcision and of the uncircumcision, a holy race, an adopted people, So be it! So be it!

1. This Psalm commends unto us the mercies of God, proved in ourselves, and is therefore the sweeter to the experienced. And it is a wonder if it can be pleasing to any one, except to him who has learned in his own case, what he hears in this Psalm. Yet was it written not for any one or two, but for the people of God, and set forth that it might know itself therein as in a mirror. Its title needs not now to be treated, for it is Halleluia, and again Halleluia. Which we have a custom of singing at a certain time in our solemnities, after an old tradition of the Church: nor is it without a sacred meaning that we sing it on particular days. Halleluia we sing indeed on certain days, but every day we think it. For if in this word is signified the praise of God, though not in the mouth of the flesh, yet surely in the mouth of the heart. His praise shall ever be in my mouth. But that the title has Halleluia not once only but twice, is not peculiar to this Psalm, but the former also has it so. And as far as appears from its text, that was sung of the people of Israel, but this is sung of the universal Church of God, spread through the whole world. Perchance, it not unfitly has Halleluia twice, because we cry, Abba, Father. Since Abba is nothing else but Father, yet not without meaning the Apostle said, in whom we cry, Abba, Father; [Romans 8:15] but because one wall indeed coming to the Corner Stone cries Abba, but the other, from the other side cries Father; viz., in that Corner Stone, who is our Peace, who has made both one....

2. Confess unto the Lord that He is sweet, because for aye in His mercy [Psalm 106:1]. This confess ye that He is sweet: if you have tasted, confess. But he cannot confess, who has not chosen to taste, for whence shall he say that that is sweet, which he knows not. But ye if you have tasted how sweet the Lord is, [1 Peter 2:3] Confess ye to the Lord that He is sweet. If you have tasted with eagerness, break forth with confession. For aye is His mercy, that is, forever. For here for aye, is so put, since also in some other places of Scripture, for aye, that is, what in Greek is called εἰς αἰῶνα, is understood forever. For His mercy is not for a time, so as not to be for ever, since for this purpose His present mercy is over men, that they may live with the Angels forever.

3. Let them say who are redeemed of the Lord, whom He has redeemed from the hand of their enemies [Psalm 106:2]. Redeemed indeed it seems was also the people of Israel from the land of Egypt, from the hand of slavery, from fruitless labours, from miry works; yet let us see whether those who say these things, are they who were freed by the Lord from Egypt. It is not so. But who are they? Those whom He redeemed. Still one might take it also of them, as redeemed from the hand of their enemies, that is, of the Egyptians. Let them be expressed exactly who they are, for whom this Psalm would be sung. He gathered them from the lands; these might still be the lands of Egypt, for there are many lands even in one province. Let him speak openly. From the east and the west, from the north and the sea [Psalm 106:3]. Now then we understand these redeemed, in the whole circle of the earth. This people of God, freed from a great and broad Egypt, is led, as through the Red Sea, [Exodus 14:22] that in Baptism it may make an end of its enemies. For by the sacrament as it were of the Red Sea, that is by Baptism consecrated with the Blood of Christ, the pursuing Egyptians, the sins, are washed away....But all these things happened to them in a figure, and were written for our admonition, on whom the ends of the ages have come. [1 Corinthians 10:11]...

4. They wandered in the wilderness, in a dry place, they found not the way of a city to dwell in [Psalm 106:4]. We have heard a wretched wandering; what of want? Hungry and thirsty, their soul fainted in them [Psalm 106:5]. But wherefore did it faint? For what good? For God is not cruel, but He makes Himself known, in that it is expedient for us, that He be entreated by us fainting, and that aiding us He be loved. And therefore after this wandering, and hunger, and thirst, And they cried unto the Lord in their trouble, and He delivered them out of their distress [Psalm 106:6]. And what did He for them, as they were wandering? And He led them in the right way [Psalm 106:7]. They found not the way of a city to dwell in, with hunger and thirst they were vexed and faint, and He led them into the right way, that they might go into a city to dwell in. How He helped their hunger and thirst, He says not, but even this expect ye: Let them confess unto the Lord His mercies, and His wonders towards the children of men [Psalm 106:8]. Tell them, you that are experienced, to the inexperienced; ye that are already in the way, already directed towards finding the city, already at last free from hunger and thirst. Because He has satisfied the empty soul, and filled the hungry soul with good things [Psalm 106:9].

5. Them that sit in darkness, and in the shadow of death, fast bound in beggary and iron [Psalm 106:10]. Whence this, but that you were attributing things to yourself? That you were not owning the grace of God? That you were rejecting the counsel of God [Luke 7:30] concerning you? For see what He adds: Because they rebelled against the words of the Lord through pride [Psalm 106:11], not knowing the righteousness of God, and wishing to establish their own, [Romans 10:3] and they were bitter against the counsel of the Most High. And their heart was brought low in labour [Psalm 106:12]. And now fight against lust; if God cease to aid you may strive, you can not conquer. And when you shall be pressed by your evil, your heart will be brought low in labour, so that now with humbled heart you may learn to cry out, O wretched man that I am! Who shall deliver me from the body of this death? [Romans 7:24]...Freed, you will confess the mercies of the Lord. And they cried unto the Lord when they were troubled, and He delivered them out of their distresses [Psalm 106:13]. They were freed from the second temptation. There remains that of weariness and loathing. But first see what He did for them when freed. And He led them out of darkness and the shadow of death, and broke their bonds asunder [Psalm 106:14]. Let them confess to the Lord His mercies, and His wonders to the children of men [Psalm 106:15]. Wherefore? What difficulties has He overcome? Because He broke the gates of brass, and snapped the bars of iron [Psalm 106:16]. He took them up from the way of their iniquity, for because of their unrighteousnesses they were brought low [Psalm 106:17]. Because they gave honour to themselves, not to God, because they were establishing their own righteousness, not knowing the righteousness of God, [Romans 10:3] they were brought low. They found that they were helpless without His aid, who were presuming on their own strength alone.

6. Their soul abhorred all manner of meat [Psalm 106:18]. Now they suffer satiety. They are sick of satiety. They are in danger from satiety. Unless perchance you think they could be killed with famine, but cannot with satiety. See what follows. When he had said, Their soul abhorred all manner of meat, lest you should think them, as it were, safe of their fullness, and not rather see that they would die of satiety: And they came near, he says, even unto the gates of death. What then remains? That even when the word of God delights you, thou account it not to yourself; nor for this be puffed up with any sort of arrogance, and having an appetite for food, proudly spurn at those who are in danger from satiety. And they cried out unto the Lord when they were in trouble, and He delivered them out of their distresses [Psalm 106:19]. And because it was a sickness not to be pleased, He sent His Word, and healed them [Psalm 106:20]. See what evil there is in satiety; see whence He delivers, to whom he cries that loathes his food. He sent His Word, and healed them, and snatched them, from whence? Not from wandering, not from hunger, not from the difficulty of overcoming sins, but from their corruption. It is a sort of corruption of the mind to loathe what is sweet. Therefore also of this benefit, as of the others before, Let them confess to the Lord His mercies, and His wonders unto the sons of men [Psalm 106:21]. And sacrifice the sacrifice of praise [Psalm 106:22]. For now that He may be praised, the Lord is sweet, and let them tell out His works with gladness. Not with weariness, not with sadness, not with anxiety, not with loathing, but with gladness.

7. ...They who go down on the sea in ships, doing their business on the mighty waters [Psalm 106:23]; that is, among many peoples. For that waters are often put for peoples, the Apocalypse of John is witness, when on John's asking what those waters were, it was answered him, they are peoples. They then who do their business on mighty waters, they have seen the works of the Lord, and His wonders in the deep [Psalm 106:24]. For what is deeper than human hearts? Hence often break forth winds; storms of sedition, and dissensions, disturb the ship. And what is done in them? God, willing that both they who steer, and they who are conveyed, should cry unto Him, He spoke, and the breath of the storm stood [Psalm 106:25]. What is, stood? Abode, continued, still disturbs, long tosses; rages, and passes not away. For He spoke, and the breath of the storm stood. And what did that breath of the storm? They go up even to the heavens, in daring; They go down even into the deeps [Psalm 106:26], in fearing. Their soul wasted in miseries. They were disturbed, and moved like a drunken man [Psalm 106:27]. They who sit at the helm, and they who faithfully love the ship, feel what I say. Certainly, when they speak, when they read, when they interpret, they appear wise. Woe for the storm! and all their wisdom, he says, was swallowed up. Sometimes all human counsels fail; whichever way one turns himself, the waves roar, the storm rages, the arms are powerless: where the prow may strike, to what wave the side may be exposed, whither the stricken ship may be allowed to drift, from what rocks she must be kept back lest she be lost, is impossible for her pilots to see. And what is left but that which follows? And they cried out unto the Lord when they were troubled, and He delivered them from their distresses [Psalm 106:28]. And He commanded the storm, and it stood unto clear air [Psalm 106:29], and the waves of it were still. Hear on this point the voice of a steersman, one that was in peril, was brought low, was freed. I would not, he says, have you ignorant, brethren, of our distress, which befell us in Asia, that we were pressed above strength, and above measure (I see all his wisdom swallowed up), so that we were weary, he says, even of life. [2 Corinthians 1:8]...

And they were glad, because they were still, and He brought them into the haven of their desire [Psalm 106:30]. Let His mercies confess unto the Lord, and His wonders towards the sons of men [Psalm 106:31]. Everywhere, without exception, let not our merits, not our strength, not our wisdom, confess unto the Lord, but, His mercies. Let Him be loved in every deliverance of ours, who has been invoked in every distress.

8. And let them exalt Him in the assembly of the people, and praise Him in the seat of the elders [Psalm 106:32]. Let them exalt, let them praise, peoples and elders, merchants and pilots. For what has He done in this assembly? What has He established? Whence has He rescued it? What has He granted it? Even as He resisted the proud, and gave grace to the humble: [James 4:6] the proud, that is, the first people of the Jews, arrogant, and extolling itself on its descent from Abraham, and because to that nation were entrusted the oracles of God. [Romans 3:2] These things did not avail them unto soundness, but unto pride of heart, rather to swelling than to greatness. What then did God, resisting the proud, but giving grace to the humble; cutting off the natural branches for their pride; grafting in the wild olive for its humility?

He made the rivers a wilderness [Psalm 106:33]. Waters did run there, prophecies were in course. Seek now a prophet among the Jews; you find none. For He made the outgoings of waters to be thirst. Let them say, Now there is no prophet more, and He will not know us any more. A fruitful land to be saltpools [Psalm 106:34]. You seek there the faith of Christ, you find not: you seek a prophet, you find not: you seek a sacrifice, you find not: you seek a temple, you find none. Wherefore this? From the wickedness of them that dwell therein. Behold how He resists the proud: hear how He gives grace to the humble. He made the wilderness to be a standing water, and the dry ground to be outgoings of waters [Psalm 106:35]. And He caused the hungry to dwell there [Psalm 106:36]. Because to Him it was said, You are a Priest for ever, after the order of Melchizedek. For you seek a sacrifice among the Jews; you have none after the order of Aaron. You seek it after the order of Melchizedek; you find it not among them, but through the whole world it is celebrated in the Church. From the rising of the sun to the setting thereof the name of the Lord is praised.. ..And they sowed fields, and planted vineyards, and gat fruit of grain [Psalm 106:37]: at which that workman rejoices, who says, Not because I desire a gift, but I seek fruit. [Philippians 4:17] And He blessed them, and they were multiplied exceedingly, and their cattle were not diminished [Psalm 106:38]. This stands. For the foundation of God stands sure; because the Lord knows them that are His. [2 Timothy 2:19] They are called beasts of burden, and cattle, that walk simply in the Church, yet are useful; not much learned, but full of faith. Therefore, whether spiritual or carnal, He blessed them.

9. And they became few, and were vexed [Psalm 106:39]. Whence this? From athwart? Nay, from within. For that they should become few, They went out from us, but they were not of us. [1 John 2:19] But therefore he speaks as of these, of whom he spoke before, that they may be discerned with understanding; because he speaks as if of the same, because of the sacraments they have in common. For they belong to the people of God, though not by the virtue, yet surely by the appearance of piety: for concerning them we have heard the Apostle, In the last times there shall come grievous times, for there shall be men lovers of themselves. [2 Timothy 3:2] The first evil is, lovers of themselves; that is, as being pleased with themselves. Would that they were not pleasing to themselves, and were pleasing to God: would that they would cry out in their difficulties, and be freed from their distresses. But while they presumed greatly on themselves, they were made few. It is manifest, brethren: all who separate themselves from unity become few. For they are many; but in unity, while they are not parted from unity. For when the multitude of unity has begun no more to belong to them, in heresy and schism, they are few. And they were vexed, from distress of miseries and grief. Contempt was poured on princes [Psalm 106:40]. For they were rejected by the Church of God, and the more because they wished to be princes, therefore they were despised, and became salt that had lost its savour, cast out abroad, so that it is trodden under foot of men. [Matthew 5:13] And He led them astray in the pathless place, and not in a way. Those above in the way, those directed to a city, and finally led there, not led astray; but these, where there was no way, led astray. What is, Led them astray? God gave them up to their own hearts' lusts. [Romans 1:24] For led astray means this, gave them up to themselves. For if you enquire closely, it is they that lead themselves astray....And He helped the poor out of beggary [Psalm 106:41]. What means this, brethren? Princes are despised, and the poor helped. The proud are cast aside, and the humble provided for....And made him households like sheep. Thou understandest one poor man and one beggar of him concerning whom he said, He has helped the poor out of misery: this poor man is now many households, this poor man is many nations; many Churches are one Church, one nation, one household, one sheep. These are great mysteries, great types, how profound, how full of hidden meanings; how sweetly discovered, since long hidden. Therefore, the righteous will consider this, and rejoice: and the mouth of all wickedness shall be stopped [Psalm 106:42]. That wickedness that does prate against unity, and compels truth to be made manifest, shall be convicted, and have its mouth stopped.

10. Who is wise? And he will consider these things; and will understand the mercies of the Lord [Psalm 106:43]....Not his own deservings, not his own strength, not his own power; but the mercies of the Lord; who, when he was wandering and in want, led him back to the path, and fed him; who, when he was struggling against the difficulties of his sins, and bound down with the fetters of habit, released and freed him; who, when he loathed the Word of God, and was almost dying with a kind of weariness, restored him by sending him the medicine of His Word; who, when he was endangered among the risks of shipwreck and storm, stilled the sea, and brought him into port; who, finally, placed him in that people, where He gives grace to the humble; not in that where he resists the proud; and has made him His own, that remaining within he may be multiplied, not that going out he may be minished. The righteous see this, and rejoice. The mouth, therefore, of all wickedness shall be stopped.

1. I have not thought that the CVIIIth Psalm required an exposition; since I have already expounded it in the LVIIth Psalm, and in the LXth, of the last divisions of which this Psalm consists. For the last part of the LVIIth is the first of this, as far as the verse, Your glory is above all the earth. Henceforth to the end, is the last part of the LXth: as the last part of the CXXXVth is the same as that of the CXVth, from the verse, The images of the heathen are but gold and silver: as the XIV and LIIId, with a few alterations in the middle, have everything the same from the beginning to the end. Whatever slight differences therefore occur in this CVIIIth Psalm, compared with those two, of parts of which it is composed, are easy to understand; just as we find in the LVIIth, I will sing and give praise; awake, O my glory: here, I will sing and give praise, with my glory. Awake, is said there, that he may sing and give praise therewith. Also, there, Your mercy is great (or, as some translate, is lifted up) unto the heavens; but here, Your mercy is great above the heavens. For it is great unto the heavens, that it may be great in the heavens; and this is what he wished to express by above the heavens. Also in the LXth, I will rejoice, I will divide Shechem: here I will be exalted, and will divide Shechem. Where is shown what is signified in the division of Shechem, which it was prophesied should happen after the Lord's exaltation, and that this joy does refer to that exaltation; so that He rejoices, because He is exalted. Whence he elsewhere says, You have turned my heaviness into joy; You have put off my sackcloth and girded me with gladness. Also there Ephraim, the strength of my head: but here, Ephraim the taking up of my head. But strength comes from taking up, that is, He makes men strong by taking up, causing fruit in us; for the interpretation of Ephraim is, bearing fruit. But taking up may be understood of us, when we take up Christ; or of Christ, when He, who is Head of the Church, takes us up. And the words, them that trouble us, in the former Psalm, are the same with our enemies, in this.

2. We are taught by this Psalm, that those titles which seem to refer to history are most rightly understood prophetically, according to the object of the composition of the Psalms....And yet this Psalm is composed of the latter portions of two, whose titles are different. Where it is signified that each concur in a common object, not in the surface of the history, but in the depth of prophecy, the objects of both being united in this one, the title of which is, A Song or Psalm of David: resembling neither of the former titles, otherwise than in the word David. Since, in many places, and in diverse manners, as the Epistle to the Hebrews says, God spoke in former times to the fathers through the Prophets; [Hebrews 1:1] yet He spoke of Him whom He sent afterwards, that the words of the Prophets might be fulfilled: for all the promises of God in Him are yea. [2 Corinthians 1:20]

1. Every one who faithfully reads the Acts of the Apostles, acknowledges that this Psalm contains a prophecy of Christ; for it evidently appears that what is here written, let his days be few, and let another take his office, is prophesied of Judas, the betrayer of Christ....For as some things are said which seem peculiarly to apply to the Apostle Peter, and yet are not clear in their meaning, unless when referred to the Church, whom he is acknowledged to have figuratively represented, on account of the primacy which he bore among the Disciples; as it is written, I will give unto you the keys of the kingdom of heaven, [Matthew 16:19] and other passages of the like purport: so Judas does represent those Jews who were enemies of Christ, who both then hated Christ, and now, in their line of succession, this species of wickedness continuing, hate Him. Of these men, and of this people, not only may what we read more openly discovered in this Psalm be conveniently understood, but also those things which are more expressly stated concerning Judas himself.

2. The Psalm, then, begins thus: O God, be not silent as to my praise; for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me [Psalm 108:1]. Whence it appears, both that the blame, which the ungodly and the deceitful is not silent of, is false, and that the praise, which God is not silent of, is true. For God is true, but every man a liar; [Romans 3:4] for no man is true, except him in whom God speaks. But the highest praise is that of the only-begotten Son of God, in which He is proclaimed even that which He is, the only-begotten Son of God. But this did not appear, but, when His weakness appeared, lay hid, when the mouth of the ungodly and deceitful was opened upon Him; and for this reason his mouth was opened, because His virtue was concealed: and he says, the mouth of the deceitful was opened, because the hatred which was covered by deceit burst out into language.

3. They have spoken against me with false tongues [Psalm 108:2]: then chiefly when they praised him as a good Master with insidious adulation. Whence it is elsewhere said: and they that praised me, are sworn together against me. Next, because they burst into cries, Crucify Him, crucify Him; [John 19:6] he has added, They compassed me about also with words of hatred. They who with a treacherous tongue spoke words seemingly of love, and not of hatred, against me, since they did this insidiously; afterwards compassed me about with words not of false and deceitful love, but of open hatred, and fought against me without a cause. For as the pious love Christ for nought, so do the wicked hate Him for nought; for as truth is earnestly sought by the best men on its own account, without any advantage, external to itself, in view, so is wickedness sought by the worst men. Whence among secular authors it is said of a very bad man, he was wicked and cruel for no object.

4. In place, says he, of loving me, they detracted from me [Psalm 108:3]. There are six different acts of this class, which may, when mentioned, very easily be borne in mind; (1) to return good for evil, (2) not to return evil for evil; (3) to return good for good, (4) to return evil for evil; (5) not to return good for good, (6) to return evil for good. The two first of these belong to the good, and the first of these two is the better; the two last belong to the wicked, and the latter of the two is the worse; the two middle to a sort of middle class of persons, but the first of these borders upon the good, the latter on the bad. We should remark these things in the holy Scriptures. Our Lord Himself returns good for evil, who justifies the ungodly; [Romans 4:5] and who, when hanging upon the Cross, said, Father, forgive them; for they know not what they do. [Luke 23:34]...

5. But after he had said, in place of loving me, they detracted from me; what does he add? But I gave myself unto prayer. He said not indeed what he prayed, but what can we better understand than for them themselves? For they were detracting greatly from Him whom they crucified, when they ridiculed Him as if He were a man, whom in their opinion they had conquered; from which Cross He said, Father, forgive them, for they know not what they do; so that while they in the depth of their malignity were rendering evil for good, He in the height of His goodness was rendering good for evil....The divine words then teach us by our Lord's example, that when we feel others ungrateful to us, not only in that they do not repay us with good, but even return evil for good, we should pray; He indeed for others who were raging against Him, or in sorrow, or endangered in faith; but we for ourselves in the first place, that we may by the mercy and aid of God conquer our own mind, by which we are borne on to the desire of revenge, when any detraction is made from us, either in our presence or our absence....

6. He adds, Thus have they rewarded me evil for good [Psalm 108:4]. And as if we asked, what evil? For what good? And hatred, he says, for my good will. This is the sum total of their great guilt. For how could the persecutors injure Him who died of His own free-will, and not by compulsion? But this very hatred is the greatest crime of the persecutor, although it be the willing atonement of the sufferer. And he has sufficiently explained the sense of the above words, In place of loving me, since they owed love not as a general duty only, but in return for His love: in that he has here added, for my good will. This love He mentions in the Gospel, when He says, How often would I have gathered your children together, and you would not! [Matthew 23:37]

7. He then begins to prophesy what they should receive for this very impiety; detailing their lot in such a manner, as if he wished its realization from a desire of revenge. Some not understanding this mode of predicting the future, under the appearance of wishing evil, suppose hatred to be returned for hatred, and an evil will for an evil will, since in truth it belongs to few to distinguish, in what way the punishment of the wicked pleases the accuser, who longs to satiate his enmity; and in how widely different a way it pleases the judge, who with a righteous mind punishes sins. For the former returns evil for evil: but the judge when he punishes does not return evil for evil, since he returns justice to the unjust; and what is just, is surely good. He therefore punishes not from delight in another's misery, which is evil for evil: but from love of justice, which is good for evil....

8. Set thou an ungodly man to be ruler over him; and let Satan stand at his right hand [Psalm 108:5]. Though the complaint had been before concerning many, the Psalm is now speaking of one....Since therefore he is here speaking of the traitor Judas, who, according to the Scripture in the Acts of the Apostles, was to be punished with the penalty due to him, [Acts 1:20] what means, set thou an ungodly man over him, save him whom in the next verse he mentions by name, when he says, and let Satan stand at his right hand? He therefore who refused to be subject unto Christ, deserved this, that he should have the devil set over him, that is, that he should be subject unto the devil....For this reason also it is said of those who, preferring the pleasures of this world to God, styled the people blessed who have such and such things, their right hand is a right hand of iniquity.. ..

9. When sentence is given upon him, let him be condemned, and let his prayer be turned into sin [Psalm 108:6]. For prayer is not righteous except through Christ, whom he sold in his atrocious sin: but the prayer which is not made through Christ, not only cannot blot out sin, but is itself turned into sin. But it may be inquired on what occasion Judas could have so prayed, that his prayer was turned into sin. I suppose that before he betrayed the Lord, while he was thinking of betraying Him; for he could no longer pray through Christ. For after he betrayed Him, and repented of it, if he prayed through Christ, he would ask for pardon; if he asked for pardon, he would have hope; if he had hope, he would hope for mercy; if he hoped for mercy, he would not have hanged himself in despair....

10. Let his days be few [Psalm 108:7]. By his days, he meant the days of his apostleship, which were few; since before the Passion of our Lord, they were ended by his crime and death. And as if it were asked, What then shall become of that most sacred number twelve, within which our Lord willed, not without a meaning, to limit His twelve first Apostles? He at once adds, and let another take his office. As much as to say, let both himself be punished according to his desert, and let his number be filled up.

11. Let his children be fatherless, and his wife a widow [Psalm 108:8]. After his death, both his children were fatherless, and his wife a widow. Let his children be vagabonds, and be carried away, and beg their bread [Psalm 108:9]. By vagabonds he means, uncertain whither to go, destitute of all help. Let them be driven from their habitations. He here explains what he had said above, Let them be carried away. How all this happened to his wife and children, the following verses explain.

12. Let the extortioner search out all his substance, and let the strangers spoil his labour [Psalm 108:10]. Let there be no man to help him [Psalm 108:11]: that is, to guard his posterity; wherefore follows, nor to have compassion on his fatherless children

13. But as even orphans may, without one to help them, and without a guardian, nevertheless increase amid trouble and want, and preserve their race by descent; he next says, Let his posterity be destroyed; and in the next generation let his name be clean put out [Psalm 108:12]: that is, let what has been generated by him generate no more, and quickly pass away.

14. But what is it that he next adds? Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away [Psalm 108:13]. Is it to be understood, that even the sins of his fathers shall be visited upon him? For upon him they are not visited, who has been changed in Christ, and has ceased to be the child of the wicked, by not having imitated their conduct. [Ezekiel 18:4, 20]...And to these words, I will visit the sins of the fathers upon the children, [Exodus 20:5] is added, who hate Me; that is, hate Me as their fathers hated Me: so that as the effect of imitating the good is that even their own sins are blotted out, so the imitation of the wicked causes men to suffer not their own deservings only, but those also of those whom they have imitated....

15. Let them always be against the Lord [Psalm 108:14]. Against the Lord, means in the Lord's sight: for other translators have rendered this line, let them be always in the sight of the Lord; while others have rendered it, let them be before the Lord always; as it is elsewhere said, You have set our misdeeds in Your sight. By alway, he means that this great crime should be without pardon, both here, and in a future life. Let the memorial of them perish from off the earth: that is, of his father and of his mother. By memorial of them, he means, that which is preserved by successive generations: this he prophesied should perish from the earth, because both Judas himself, and his sons, who were the memorial of his father and mother, without any succeeding offspring, as it is said above, were consumed in the short space of one generation.. ..

16. And that, because he remembered not to act mercifully [Psalm 108:15]; either Judas, or the people itself. But remembered not is better understood of the people: for if they slew Christ, they might well remember the deed in penitence, and act mercifully towards His members, whom they most perseveringly persecuted. For this reason he says, but persecuted the poor man and the beggar [Psalm 108:16]. It may indeed be understood of Judas; for the Lord did not disdain to become poor, when He was rich, that we might be enriched by His poverty. [2 Corinthians 8:9] But how shall I understand the word beggar, save perhaps because He said to the Samaritan woman, Give me to drink, [John 4:7] and on the Cross He said, I thirst. [John 19:28] But as to what follows, I do not see how it can be understood of our Head Himself, that is, the Saviour of His own body, whom Judas persecuted. For after saying, He persecuted the poor man and the beggar: he adds, and to slay, that is, that he might slay Him, for some have so rendered it, Him that was pricked at the heart. This expression is not commonly used except of the stings of past sins in the sorrows of penitence; as it is said of those who, when they had heard the Apostles after our Lord's ascension, were pricked in heart, even they who had slain the Lord....

17. The Psalm then continues: His delight was in cursing, and it shall happen to him [Psalm 108:17]. Although Judas loved cursing, both in stealing from the money bag, and selling and betraying the Lord: nevertheless, that people more openly loved cursing, when they said, His blood be on us, and on our children. [Matthew 32:25] He loved not blessing, therefore it shall be far from him. Such was Judas indeed, since he loved not Christ, in whom is everlasting blessing; but the Jewish people still more decidedly refused blessing, unto whom he who had been enlightened by the Lord said, Will ye also be His disciples? [John 9:27] He clothed himself with cursing, like as with a raiment: either Judas, or that people. And it came into his bowels like water. Both without, then, and within; without, like a garment; within, like water: since he has come before the judgment-seat of Him who has power to destroy both body and soul in hell; [Matthew 10:28] the body without, the soul within. And like oil into his bones. He shows that he works evil with delight, and stores up cursing for himself, that is, everlasting punishment; for blessing is eternal life. For at present evil deeds are his delight, flowing like water into his bowels, like oil into his bones; but it is styled cursing, because God has appointed torments for such men.

18. Let it be unto him as the cloak which covers him [Psalm 108:18]. Since he has before spoken of the cloak, why does he repeat it? When he said, He clothed himself with cursing as with a raiment; does the raiment with which he is covered differ from that with which he is clothed? For every man is clothed with his tunic, covered with his cloak; and what is this, save boasting in iniquity, even in the sight of men? and as the girdle, he says, that he is always girded withal. Men are girded chiefly that they may be better fit for toil, that they may not be hindered by the folds of their dress. He therefore girds himself with curses, who designs an evil which he has carefully contrived, not on a sudden impulse, and who learns in such a manner to do evil, that he is always ready to commit it.

19. This is the work of them that slander me before the Lord [Psalm 108:19]. He said not, their reward, but, their work: for it is clear that by the clothing, covering, water, oil, and girdle, he was describing the very works by which eternal curses are procured. It is not then one Judas, but many, of whom it is said, This is the work of them that slander me before the Lord. Although indeed the plural number might have been put for the singular; even as, when Herod died, it was said by the Angel, They are dead which sought the young Child's life. [Matthew 2:20] But who slander Christ more before the Lord, than they who slander the very words of the Lord, by declaring that it is not He whom the Law of the Lord and His Prophets announced beforehand? And of those that speak evil against my soul: by denying that He, when He had willed, could have arisen: though He says, I have power to lay down My life, and I have power to take it again. [John 10:18]

20. But work Thou with me, O Lord God [Psalm 108:20]. Some have thought mercifully should be understood, some have actually added it; but the best copies have the words thus: But work Thou with me, O Lord God, for Your Name's sake. Whence a higher sense should not be passed over, supposing the Son to have thus addressed the Father, Deal Thou with Me, since the works of the Father and of the Son are the same. Where although we understand mercy — for these words follow, for sweet is Your mercy,— because he said not, In me, or, over me; or anything of this sort: but, work Thou with Me; we rightly understand that the Father and Son together work mercifully towards the vessels of mercy. [Romans 9:23] Work with me, may also be understood to mean, help me. We use this expression in our daily language, when we are speaking of anything which is in our favour; It works with us. For the Father aids the Son, as far as the Deity aids Man, on account of His having assumed the form of a servant, to which Man, God, and to which Form of a servant, the Lord too is Father. For in the form of God, the Son needs not aid, for He is equally all-powerful with the Father, on which account He also is the helper of men....And because when he had said, Work Thou with me, he added, for Your Name's sake, he has commended grace. For without previous deserving works, human nature was raised to such a height, that the whole in one, the Word and Flesh, that is, God and Man, was styled the Only-begotten Son of God. And this was done that that which had been lost might be sought by Him who had created it, through that which had not been lost; whence the following words, For Your mercy is sweet.

21. O deliver me, for I am needy and poor [Psalm 108:21]. Need and poverty is that weakness, through which He was crucified. [2 Corinthians 13:4] And my heart is disturbed within me. This alludes to those words which He spoke when His Passion was drawing near, My soul is exceeding sorrowful, even unto death. [Matthew 26:38]

22. I go hence like a shadow that declines [Psalm 108:22]. By this he signified death itself. For as night comes of the shadow's declining, so death comes of mortal flesh. And am driven away as the locusts. This I think would be more suitably understood of His members, that is, of His faithful disciples. That he might make it much plainer, he preferred writing locusts in the plural number: although many may be understood where the singular number is used, as in that passage, He spoke, and the locust came; but it would have been more obscure. His disciples, then, were driven away, that is, were put to flight by persecutors, either the multitude of whom He wished to be signified by the word locusts, or their passing from one place to another.

23. My knees are weak through fasting [Psalm 108:23]. We read, that our Lord Christ underwent a fast of forty days: [Matthew 4:2] but had fasting so great power over Him, that His knees were weakened? Or is this more suitably understood of His members, that is, of His saints? And my flesh is changed because of the oil; because of spiritual grace. Whence Christ was so called from the Greek word, chrisma, which signifies unction. But the flesh was changed through the oil, not for the worse, but for the better, that is, rising from the dishonour of death to the glory of immortality....His flesh was not yet changed. But whether the Holy Spirit be represented by water through the notion of ablution or irrigation, or by oil through that of exultation and the inflaming of charity; It does not differ from Itself, because Its types are different. For there is a great difference between the lion and the lamb, and yet Christ is represented by both....

24. I became also a reproach unto them [Psalm 108:24]: through the death of the Cross. For Christ has redeemed us from the curse of the law, being made a curse for us. [Galatians 3:13] They looked upon Me, and shook their heads. Because they beheld His crucifixion, without beholding His resurrection: they saw when His knees were weakened, they saw not when His flesh was changed.

25. Help me, O Lord my God: O save me according to Your mercy [Psalm 108:25]. This may be referred to the whole, both to the Head and to the body: to the Head, owing to His having taken the form of a servant; to the body, on account of the servants themselves. For He might even in them have said to God, Help Me: and, O save Me: as in them He said to Paul, Why do you persecute Me? [Acts 9:4] The following words, according to Your mercy, describe grace given gratuitously, not according to the merit of works.

26. And let them know how that this is Your Hand, and that You, Lord, have made it [Psalm 108:26]. He said, Let them know, of those for whom He even prayed while they were raging; for even those who afterwards believed in Him were among the crowd who shook their heads in mockery of Him. But let those who ascribe unto God the shape of the human body, learn in what sense God has a hand. Let us therefore understand, that the Hand of God means Christ: whence it is elsewhere said, Unto whom is the arm of the Lord revealed? [Isaiah 53:1]...

27. Though they curse, yet bless Thou [Psalm 108:27]. Vain therefore and false is the cursing of the sons of men, that have pleasure in vanity, and seek a lie; but when God blesses, He does what He says. Let them be confounded that rise up against me. For their imagining that they have some power against Me, is the reason that they rise up against Me; but when I shall have been exalted above the heavens, and My glory shall have commenced spreading over the whole earth, they shall be confounded. But Your servant shall rejoice: either on the right hand of the Father, or in His members when they rejoice, both in hope among temptations, and after temptations for evermore.

28. Let my slanderers be clothed with shame [Psalm 108:28]: that is, let it shame them to have slandered me. But this may also be understood as a blessing, in that they are amended. And let them cover themselves with their own confusion, as with a double cloak; for diplois is a double cloak; that is, let them be confounded both within and without: both before God and before men.

29. As for me, I will confess greatly unto the Lord with my mouth [Psalm 108:29]....Is He said to praise among the multitude because He is with His Church here even unto the end of the world; [Matthew 28:20] so that we may understand by among the multitude, that He is honoured by this very multitude? For he is said to be in the midst, unto whom the chief honour is paid. But if the heart is, as it were, that which is mid-most of a man, no better construction can be put on this passage than this, I will praise Him in the hearts of many. For Christ dwells through faith in our hearts; [Ephesians 3:17] and therefore he says, with my mouth, that is, with the mouth of my body, which is the Church.

30. For He stood at the right hand of the poor [Psalm 108:30]. It was said of Judas, Let Satan stand at his right hand; since he chose to increase his riches by selling Christ; but here the Lord stood at the right hand of the poor, that the Lord Himself might be the poor man's riches. He stood at the right hand of the poor, not to multiply the years of a life that one day must end, nor to increase his stores, nor to render him strong in the strength of the body, or secure for a time; but, he says, to save my soul from the persecutors. Now the soul is rendered safe from the persecutors, if we do not consent to them unto evil; but there is no such consent to them when the Lord stands at the right hand of the poor, that he may not give way through his very poverty, that is, weakness. This aid was given to the Body of Christ in the case of all the holy Martyrs.

1. ...This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that Christ is announced in this Psalm, since we are now Christians, and believe the Gospel. For when our Lord and Saviour Jesus Christ asked of the Jews, whose Son they alleged Christ to be, and they had replied, the Son of David; He at once replied to their answer, How then does David in spirit call Him Lord, saying, The Lord said to My Lord? etc. If then, He asked, David in the spirit call Him Lord, how is He his son? [Matthew 22:42-45] With this verse this Psalm begins.

2. The Lord said to my Lord, Sit on My right hand, until I make Your enemies Your footstool [Psalm 109:1]. We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the .Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? If we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus begins, The book of the generation of Jesus Christ, the Son of David. [Matthew 1:1] The Evangelist declares, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agrees with their answer. Not only the suspicion of the Jews, but the faith of Christians, does declare this....If then David in the spirit called Him Lord, how is He his son? The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, with the heart we believe unto righteousness: but with the mouth confession is made unto salvation; [Romans 10:10] let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

3. ...We know that Christ sits at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David. You wonder at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be his father's lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father's lord; but that the son of a layman, by being made a Bishop, may become his father's father. So that in this very circumstance, that Christ took upon Him the flesh, that He died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sits on the right hand of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David's Son, and David's Lord....

4. Christ, therefore, sits at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe. Two things are here said: that God said, Sit on My right hand; and added, until I make Your enemies Your footstool; that is, beneath Your feet. Thou dost not see Christ sitting at the right hand of the Father: yet you can see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, Why do the heathen so furiously rage together: and why do the people imagine a vain thing? etc.. ..He therefore sits at the right hand of God, till His enemies be placed beneath His feet. This is going on, this is taking place: although it is accomplished by degrees, it is going on without end. For though the heathen rage, will they, taking counsel together against Christ, prevent the fulfilment of these words: I will give you the heathen for your inheritance, and the utmost parts of the earth for your possession?...Their memorial is perished with a cry; but, The Lord shall endure for ever: as another Psalm, but not another Spirit, says.

5. And what follows? The Lord shall send the rod of Your power out of Sion [Psalm 109:2]. It appears, brethren, it most clearly appears, that the Prophet is not speaking of that kingdom of Christ, in which He reigns for ever with His Father, Ruler of the things which are made through Him: for when does not God the Word reign, who is in the beginning with God? [John 1:1] For it is said, Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. [1 Timothy 1:17] To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God, through whom all things were made; He is King eternal; but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, begins with Christians; but of His reign there shall be no end. His enemies therefore are made His footstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end....

6. When therefore He has sent the rod of His power out of Sion: what shall happen? Be Thou ruler, even in the midst among Your enemies. First, Be Thou ruler in the midst of Your enemies: in the midst of the raging heathen. For shall He rule in the midst of His enemies at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign with Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now in the midst of Your enemies, now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Your power sent out of Sion, that You may be Ruler in the midst of Your enemies. Rule Thou, rule among Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. Be Thou Ruler in the midst of Your enemies. We understand not this verse aright, if we do not see that it is already going on....

7. With You the beginning on the day of Your power [Psalm 109:3]. What is this day of His power, when is there beginning with Him, or what beginning, or in what sense is there beginning with Him, since He is the Beginning?...

8. What means, With You is the beginning? Suppose anything you please as the beginning. Of Christ Himself, it would rather have been said, You are the Beginning, than, With You is the beginning. For He answered to those who asked Him, Who are You? and said, Even the same that I said to you, the Beginning; [John 8:25] since His Father also is the Beginning, of whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so is the Father Beginning and the Son Beginning, but the Father and the Son are not two, but one Beginning. With You is the beginning. Then it shall appear in what sense the beginning is with You. Not that the beginning is not with You here also. For have You not also said, Behold, you shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, because the Father is with Me? [John 16:32] Here therefore also, the beginning is with You. For You have said elsewhere also, But the Father that dwells in Me, He does His works. [John 14:10] With You is the beginning: nor was the Father ever separated from You. But when the Beginning shall appear to be with You, then shall it be manifest unto all who are made like You; since they shall see You as You are; [1 John 3:2] for Philip saw You here, and sought the Father. [John 14:8] Then therefore shall be seen what now is believed: then shall the beginning be with You in the sight of the righteous, in the sight of saints; the ungodly being removed, that they may not see the brightness of the Lord....

9. Explain of what power you speak. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power do you speak, In the splendour of the saints? In the splendour, he says, of the saints. He speaks of that power when the saints shall be in splendour; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible body....

10. But this is put off, this will be granted afterwards: what is there now? From the womb I have begotten You, before the morning star. What is here? If God has a Son, has He also a womb? Like fleshly bodies, He has not; for He has not a bosom either; yet it is said, He who is in the bosom of the Father, has declared Him. [John 1:18] But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What means, from the womb? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of from the womb; for, Who shall declare His generation? [Isaiah 53:8] Let us then understand the Father saying unto the Son, From My womb before the morning star have I brought You forth. What then means, before the morning star? The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? That they may be for signs, and for seasons, and for days, and years. [Genesis 1:14]...This expression also, before the morning star, is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds does assert this, who were keeping watch over their flock. [Luke 2:7-8] So David: O You, my Lord, who sits at the right hand of my Lord, whence are You my Son, except because, From the womb before the morning star I have begotten You?

11. And unto what are You born? The Lord has sworn, and will not repent: You are a Priest for ever after the order of Melchizedek [Psalm 109:4]. For unto this were You born from the womb before the morning star, that You might be a Priest for ever after the order of Melchizedek. For in that character in which He was born of the Father, God with God, coeternal with Him who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. The Lord, then, has sworn. What then means, the Lord has sworn? Does the Lord, who forbids men to swear, [Matthew 5:34] Himself swear? Or does He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who swears, may swear truly or falsely: but he who swears not, cannot swear falsely; for he swears not at all. Why then should not the Lord swear, since the Lord's oath is the seal of the promise? Let Him swear by all means. What then do you, when you swear? You call God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that you may not call God to witness anything false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? I live, says the Lord, this is the Lord's oath....The Lord swore, then, that is, confirmed: He will not repent, He will not change. What? You are a Priest forever. For ever, for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God forbid! These things are already abolished; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. They see that the priesthood after the order of Aaron has already perished, and they do not recognise the Priesthood after the order of Melchizedek. I speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore needful for me to disclose mysteries here: let the Scriptures intimate to you what is the Priesthood after the order of Melchizedek.

12. The Lord on Your right hand [Psalm 109:5]. The Lord had said, Sit on My right hand; now the Lord is on His right hand, as if they changed seats....That very Christ, the Lord on Your right hand, unto whom You have sworn, and it will not repent You: what does He, Priest for evermore? What does He, who is at the right hand of God, and intercedes for us, [Romans 8:34] like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins. He therefore on Your right hand shall wound even kings in the day of His wrath. What kings, do you ask? Have you forgotten? The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed. These kings He wounded by His glory, and by the weight of His Name made kings weak, so that they had not power to effect what they wished. For they struggled mightily to blot out the Christian name from the earth, and could not; for Whosoever shall fall on this stone shall be broken. [Matthew 21:44] Kings therefore fall on this stone of offense, and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before your feet, lying, so to speak, mean and humble: therefore by scorning thou dost stumble, by stumbling you fall, by falling you are wounded....But on whomsoever it shall fall, it will grind him to powder. [Luke 20:18] When therefore any one falls upon it, it lies as it were low; it then wounds: but when it shall grind him to powder, then it will come from above. See how in these two words, it shall wound him and grind him to powder: he strikes upon it, and it shall come down upon him: are distinguished the two seasons, of the humiliation and the majesty of Christ, of hidden punishment and future judgment. He will not crush, when He comes, that man whom He does not wound when He lies in a contemptible appearance....

13. He shall judge among the heathen: He shall fill up what has fallen [Psalm 109:6]. Whoever you are who art obstinate against Christ, you have raised on high a tower that must fall. It is good that you should cast yourself down, become humble, throw yourself at the feet of Him who sits on the right hand of the Father, that in you a ruin may be made to be built up. For if you abide in your evil height, you shall be cast down when you can not be built up. For of such the Scripture says in another passage: Therefore shall He break down, and not build them up. Beyond doubt he would not say this of some, unless there were some whom He broke down so as to build them up again. And this is going on at this time, while Christ is judging among the heathen in such a manner as to fill up what has fallen. He shall smite many heads over the earth. Here upon the earth in this life He shall smite many heads. He makes them humble instead of proud; and I dare to say, my brethren, that it is more profitable to walk here humbly with the head wounded, than with the head erect to fall into the judgment of eternal death. He will smite many heads when he causes them to fall, but He will fill them up and build them up again.

14. He shall drink of the brook in the way, therefore shall he lift up his head [Psalm 109:7]. Let us consider Him drinking of the brook in the way: first of all, what is the brook? The onward flow of human mortality: for as a brook is gathered together by the rain, overflows, roars, runs, and by running runs down, that is, finishes its course; so is all this course of mortality. Men are born, they live, they die, and when some die others are born, and when they die others are born, they succeed, they flock together, they depart and will not remain. What is held fast here? What does not run? What is not on its way to the abyss as if it was gathered together from rain? For as a river suddenly drawn together from rain from the drops of showers runs into the sea, and is seen no more, nor was it seen before it was collected from the rain; so this hidden rain is collected together from hidden sources, and flows on; at death again it travels where it is hidden: this intermediate state sounds and passes away. Of this brook He drinks, He has not disdained to drink of this brook; for to drink of this brook was to Him to be born and to die. What this brook has, is birth and death; Christ assumed this, He was born, He died. Therefore has He lifted up His head; that is, because He was humble, and became obedient unto death, even the death of the Cross: therefore God also has highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father. [Philippians 2:8-11]

1. The days have come for us to sing Allelujah.. ..Now these days come only to pass away, and pass away to come, again, and typify the day which does not come and pass away, because it is neither preceded by yesterday to cause it to come, nor pressed upon by the morrow to cause it to pass....For as these days succeed in regular season, with a joyful cheerfulness, the past days of Lent, whereby the misery of this life before the Resurrection of the Lord's body is signified; so that day which after the Resurrection shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demands from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, [2 Corinthians 5:2] we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias, and our Lord Himself....But by the number fifty after our Lord's resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary [Matthew 20:10] added to forty signifies the reward paid to the faithful who toil in this life, which our Father has prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He represents in this Psalm some one exulting in happy joyfulness, he prefigures the people whose hearts are overflowing with the love of God, that is, the body of Christ, freed from all evil.

2. I will make confession unto You, O Lord, he says, with my whole heart [Psalm 110:1]. Confession is not always confession of sins, but the praise of God is poured forth in the devotion of confession. The former mourns, the latter rejoices: the former shows the wound to the physician, the latter gives thanks for health. The latter confession signifies some one, not merely freed from every evil, but even separate from all the ill-disposed. And for this reason let us consider the place where he confesses unto the Lord with all his heart. In the counsel, he says, of the upright, and in the congregation: I suppose, of those who shall sit upon the twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, while he designs to sell it; no coppersmith like Alexander does many evil deeds, [2 Timothy 4:14] no man covered with sheep's clothing creeps in with feigned fraternity; such as those among whom the Church must now groan, and such as she must then shut out, when all the righteous shall be gathered together.

These are the great works of the Lord, sought out unto all His wills [Psalm 110:2]: through which mercy forsakes none who confesses, no man's wickedness is unpunished. [Hebrews 12:6]...Let man choose for himself what he lists: the works of the Lord are not so constituted, that the creature, having free discretion allowed him, should transcend the will of the Creator, even though he act contrary to His will. God wills not that you should sin; for He forbids it: yet if you have sinned, imagine not that the man has done what he willed, and that has happened to God which He willed not. For as He would that man would not sin, so would He spare the sinner, that he may return and live; He so wills finally to punish him who persists in his sin, that the rebellious cannot escape the power of justice. Thus whatever choice you have made, the Almighty will not be at a loss to fulfil His will concerning you.

3. Confession and glorious deeds are His work [Psalm 110:3]. What is a more glorious deed than to justify the ungodly? But perhaps the work of man prevents that glorious work of God, so that when he has confessed his sins, he deserves to be justified....This is the glorious work of the Lord: for he loves most, to whom most is forgiven. [Luke 7:42-48] This is the glorious work of the Lord: for where sin abounded, there did grace much more abound. [Romans 5:20] But perhaps a man would deserve justification from works. Not, says he, of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works. [Ephesians 2:9-10] For a man works not righteousness save he be justified: but by believing on Him that justifies the ungodly, [Romans 4:5] he begins with faith; that good may not by preceding show what he has deserved, but by following what he has received....

4. He has made His wonderful works to be remembered [Psalm 110:4]: by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wonders: He dried up one with a word, and the hearts of mortals were thunderstruck. [Matthew 21:19-20] For that miracle, which has not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless the gracious and merciful Lord gave meat unto them that fear Him? [Psalm 110:5]; meat that does not spoil, bread that comes down from heaven, which He gave to no deservings of ours. For Christ died for the ungodly. [Romans 5:6] No one then would give such food, save a gracious and merciful Lord. But if He gave so much to this life, if the sinner who was to be justified received the Word made flesh; what shall he receive when glorified in a future world? For, He shall ever be mindful of His covenant. Nor has He who has given a pledge, given the whole.

5. He shall show His people the power of His works [Psalm 110:6]. Let not the holy Israelites, who have left all their possessions and have followed Him, be saddened; let them not be sorrowful and say, Who then can be saved? For it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. For with men these things are impossible, but with God all things are possible. [Matthew 19:24-26] That He may give them the heritage of the heathen. For they went to the heathen, and enjoined the rich of this world not to be high-minded, nor to trust in uncertain riches, but in the living God, [1 Timothy 6:17] to whom that is easy which is difficult for men. For thus many were called, thus the heritage of the heathen has been occupied, thus it has happened, that even many who have not abandoned all their possessions in this life in order to follow Him, have despised even life itself for the sake of confessing His Name; and like camels humbling themselves to bear the burden of troubles, have entered as it were through a needle's eye, through the piercing straits of suffering. He has wrought these effects, unto whom all things are possible.

6. The works of His hands are verity and judgment [Psalm 110:7]. Let verity be held by those who are judged here. Martyrs are here sentenced, and brought to the judgment-seat, that they may judge not only those by whom they have been judged, but even give judgment on angels, [1 Corinthians 6:3] against whom was their struggle here, even when they seemed to be judged by men. Let not tribulation, distress, famine, nakedness, the sword, separate from Christ. For all His commandments are true; [Romans 8:35] He deceives not, He gives us what He promised. Yet we should not expect here what He promised; we should not hope for it: but they stand fast for ever and ever, and are done in truth and equity [Psalm 110:8]. It is equitable and just that we should labour here and repose there; since He sent redemption unto His people [Psalm 110:9]. But from what are they redeemed, save from the captivity of this pilgrimage? Let not therefore rest be sought, save in the heavenly country. God indeed gave the carnal Israelites an earthly Jerusalem, which is in bondage with her children: but this is the Old Covenant, pertaining unto the old man. But they who there understood the figure, even then were heirs of the New Covenant; for Jerusalem which is above is free, which is our everlasting mother in heaven. [Galatians 4:25-26] But that transitory promises were given in that Old Testament is proved by the fact itself: however, He has commended His covenant forever. But what, but the New? Whosoever dost wish to be heir of this, deceive not yourself, and think not of a land flowing with milk and honey, nor of pleasant farms, nor of gardens abounding in fruits and shade: desire not how to gain anything of this sort, such as the eye of covetousness is wont to lust for. For since covetousness is the root of all evils, [1 Timothy 6:10] it must be cut off, that it may be consumed here; not be put off, that it may be satisfied there. First escape punishments, avoid hell; before you long for a God who promises, beware of one who threatens. For holy and reverend is His Name.

7. ...The fear of the Lord, therefore, is the beginning of wisdom. Understanding is good [Psalm 110:10]. Who gainsays? But to understand, and not to do, is dangerous. It is good, therefore, to those that do thereafter. Nor let it lift up the mind unto pride; for, the praise of Him, the fear of whom is the beginning of wisdom, endures for ever: and this will be the reward, this the end, this the everlasting station and abode. There are found the true commandments, made fast for ever and ever; here is the very heritage of the New Covenant commanded forever. One thing, he says, I have desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life. For, blessed are they that dwell in the house of the Lord: they will be always praising Him; for His praise endures forever.

1. I believe, brethren, that you remarked and committed to memory the title of this Psalm. The conversion, he says, of Haggai and Zechariah. These prophets were not as yet in existence, when these verses were sung.. ..But both, the one within a year after the other, began to prophesy that which seems to pertain to the restoration of the temple, as was foretold so long before.. ..For the temple of God is holy, which temple you are. [1 Corinthians 3:17] Whoever therefore converts himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understands the title of the Psalm, understands the conversion of Haggai and Zechariah. Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the beginning of which is the fear of the Lord: let him therefore, whom this conversion builds together, begin thence.

2. Blessed is the man that fears the Lord: he will have great delight in His commandments [Psalm 111:1]. God, who alone judges both truthfully and mercifully, will see how far he obeys His commandments: since the life of man on earth is a temptation, [Job 7:1] as holy Job says. But He who judges us is the Lord. [1 Corinthians 4:4]...He therefore will see how far each man profits in His commandments; yet he who loves the peace of this building together, shall have great delight in them; nor ought he to despair, since there is peace on earth for men of good will. [Luke 2:14]

3. Next follows, His seed shall be mighty upon earth [Psalm 111:2]. The Apostle witnesses, that the works of mercy are the seed of the future harvest, when he says, Let us not be weary in well doing, for in due season we shall reap; [Galatians 6:9] and again, But this I say, He which sows sparingly, shall reap also sparingly. [2 Corinthians 9:6] But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods, [Luke 19:8] but even the widow for two mites, [Mark 12:42] and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?...Glory and riches shall be in his house [Psalm 111:3]. For his house is his heart; where, with the praise of God, he lives in greater riches with the hope of eternal life, than with men flattering, in palaces of marble, with splendidly adorned ceilings, with the fear of everlasting death. For his righteousness endures for ever: this is his glory, there are his riches. While the other's purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger's end. [Luke 16:24]

4. Unto the right-hearted there arises up light in the darkness [Psalm 111:4]. Justly do the godly direct their heart unto their God, justly do they walk with their God, preferring His will to themselves; and having no proud presumption in their own. For they remember that they were some time in darkness, but are now light in the Lord. [Ephesians 5:8] Merciful, pitying, and just is the Lord God. It delights us that He is merciful and pitying, but it perhaps terrifies us that the Lord God is just. Fear not, despair not at all, happy man, who fears the Lord, and has great delight in His commandments; be sweet, be merciful and lend. For the Lord is just in this manner, that He judges without mercy him who has not shown mercy; [James 2:13] but, Sweet is the man who is merciful and lends [Psalm 111:5]: God will not spew him out of His mouth as if he were not sweet. Forgive, He says, and you shall be forgiven; give, and it shall be given unto you. [Luke 6:37-38] Whilst you forgive that you may be forgiven, you are merciful; while you give that it may be given unto you, you lend. For though all be called generally mercy where another is assisted in his distress, yet there is a difference where you spend neither money, nor the toil of bodily labour, but by forgiving what each man has sinned against you, you gain free pardon for your own sins also....He who is unwilling to give to the poor, seeks riches; listen to what is written, You shall have treasure in heaven. [Matthew 19:21] You will not then lose honour by forgiving: for it is a very laudable triumph to conquer anger. You will not grow poor by giving; for a heavenly treasure is a more safe possession. The former verse, Riches and plenteousness shall be in his house, was pregnant with this verse.

5. He therefore who does these things, shall guide his words with discretion. His deeds themselves are the words whereby he shall be defended at the Judgment; which shall not be without mercy unto him, since he has himself shown mercy. For he shall never be moved [Psalm 111:6]: he who, called to the right hand, shall hear these words, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For no works of theirs, save works of mercy, are there mentioned. He therefore shall hear, Come, you blessed of My Father; for, the generation of the right ones shall be blessed. Thus, the righteous shall be had in everlasting remembrance. He will not be afraid of any evil hearing; for his heart stands fast and believes in the Lord [Psalm 111:7]. Such as the words which he will hear addressed to those on the left hand, Depart into everlasting fire, prepared for the devil and his angels. [Matthew 25:34, 41] He therefore who seeks here not his own things, but those of Jesus Christ, [Philippians 2:21] most patiently endures sufferings, waits for the promises with faith. Nor is he broken down by any temptations: His heart is established, and will not shrink, until he see beyond his enemies [Psalm 111:8]. His enemies wished to see good things here, and when invisible blessings were promised them, used to say, Who will show us any good? Let our heart therefore be established, and shrink not, until we see beyond our enemies. For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living.

6. But it is a great thing to have the heart established, and not to be moved, while they rejoice who love what they see, and mock at him who hopes for what he sees not; what the Lord has prepared for them that love Him. [1 Corinthians 2:9] How great is the value of this which is not seen, and it is bought for so much as each man is able to give for it. On this account he also dispersed abroad, and gave to the poor [Psalm 111:9]: he saw not, yet he kept buying; but He was storing up the treasure in heaven, who deigned to hunger and thirst in the poor on earth. It is no wonder then if his righteousness remains for ever: He who created the ages being his guardian. His horn, whose humility was scorned by the proud, shall be exalted with honour.

7. The ungodly shall see it, and he shall be angered [Psalm 111:10]: this is that late and fruitless repentance. For with whom rather than himself is he angered, when he shall say, Our pride, what has it profited us? The boastfulness of our riches, what has it given us? [Wisdom 5:8] seeing the horn of him exalted with honour, who dispersed abroad, and gave to the poor. He shall gnash with his teeth, and consume away: for there shall be weeping and gnashing of teeth. For he will no more bring forth leaves and bloom, as would happen if he had repented in season: but he will then repent, when the desire of the ungodly shall perish, no consolation succeeding. The desire of the ungodly shall perish, when all things shall pass away like a shadow, [Wisdom 5:8-9] when the flower shall fall down on the withering of the grass. But the word of the Lord that endures for ever, [Isaiah 40:8] as it is mocked by the vanity of the falsely happy, so will laugh at the perdition of the same when truly miserable.

1. ...When ye hear sung in the Psalms, Praise the Lord, you children [Psalm 112:1]; imagine not that that exhortation pertains not unto you, because having already passed the youth of the body, you are either blooming in the prime of manhood, or growing gray with the honours of old age: for unto all of you the Apostle says, Brethren, be not children in understanding; howbeit, in malice be children, but in understanding be men. What malice in particular, save pride? For it is pride that, presuming in false greatness, suffers not man to walk along the narrow path, and to enter by the narrow gate; but the child easily enters through the narrow entrance; and thus no man, save as a child, enters into the kingdom of heaven. Praise the Name of the Lord....Let Him therefore be always proclaimed: Blessed be the Name of the Lord, from this time forth for evermore [Psalm 112:2]. Let Him be proclaimed everywhere: From the rising up of the sun unto the going down of the same, praise ye the Name of the Lord [Psalm 112:3].

2. If any of the holy children who praise the Name of the Lord were to ask of me and say to me, for evermore I understand to mean unto all eternity: but why from this, and why is not the Name of the Lord blessed before this, and before all ages? I will answer the infant, who asks not in contumacy. Unto you it is said, masters and children, unto you it is said, Praise the Name of the Lord; blessed be the Name of the Lord: let the Name of the Lord be blessed, from this, that is, from the moment ye speak these words. For you begin to praise, but praise ye without end....Or, since in this passage he seems to signify rather humility than childhood, the contrary of which is the vain and false greatness of pride; and for this reason none but children praise the Lord, since the proud know not how to praise Him; let old age be childlike, and your childhood like old age; that is, that neither may your wisdom be with pride, nor your humility without wisdom, that you may praise the Lord from this for evermore. Wherever the Church of Christ is diffused in her childlike saints, Praise ye the Name of the Lord; that is, from the rising up of the sun unto the going down of the same.

3. The Lord is high above all heathen [Psalm 112:4]. The heathen are men: what wonder if the Lord be above all men? They see with their eyes those whom they worship high above themselves to shine in heaven, the sun and moon and stars, creatures which they serve while they neglect the Creator. But not only is the Lord high above all heathen; but His glory also is above the heavens. The heavens look up unto Him above themselves; and the humble have Him together with them, who do not worship the heavens instead of Him, though placed in the flesh beneath the heavens.

4. Who is like the Lord our God, that has His dwelling so high; and yet beholds the humble? [Psalm 112:5]. Any one would think that He dwells in the lofty heavens, whence He may behold the humble things on earth; but He beholds the humble things that are in heaven and earth [Psalm 112:6]: what then is His high dwelling, whence He beholds the humble things that are in heaven and earth? Are the humble things He beholds His own high dwelling itself? For He thus exalts the humble, so as not to make them proud. He therefore both dwells in those whom He raises high, and makes them heaven for Himself, that is, His own abode; and by seeing them not proud, but constantly subject to Himself, He beholds even in heaven itself these very humble things, in whom raised on high He dwells. For the Spirit thus speaks through Isaiah: Thus says the Highest that dwells on high, that inhabites eternity; the Lord Most High, dwelling in the holy. He has expounded what He meant by dwelling on high, by the more full expression, dwelling in the holy....

5. And he has moved us also to enquire whether the Lord our God beholds the same humble things in heaven and in earth: or different humble things in heaven to what He beholds on earth....But if the Lord our God beholds other humble things in heaven to what He does on earth; I suppose that He already beholds in heaven those whom He has called, and in whom He dwells; while on earth He beholds those whom He is now calling, that He may dwell in them. For He has the one with Him musing on heavenly things, the others He is waking, while they yet dream things earthly. But since it is difficult to call even those humble, who have not as yet submitted their necks in piety to the gracious yoke of Christ, since the divine writings throughout the whole Psalm warn us to understand holy by the word humble; there is also another interpretation, which, Beloved, you may consider with me. I believe that those are now meant by heavens who shall sit upon twelve thrones, and shall judge with the Lord; [Matthew 19:28] and under the name of the earth, the rest of the multitude of the blessed, who shall be set on the right hand, that through works of mercy they may be praised and received into everlasting habitations by those whom they have made friends to themselves from the mammon of unrighteousness in this mortal life. [Luke 16:9]...

6. He takes up the destitute out of the dust, and lifts the poor out of the mire [Psalm 112:7]; that He may set Him with the princes, even with the princes of His people [Psalm 112:8]. Let not then the heads of the exalted disdain to be humble, beneath the Lord's right hand. For though the faithful steward of the Lord's money be placed together with the princes of the people of God, although he be destined to sit on the twelve seats, and even to judge angels; [Matthew 19:28] yet he is taken up destitute from the dust, and lifted from out of the mire. Was not he possibly lifted up from the mire, who served various lusts and pleasures?...

7. What then, brethren, if we have already heard of those humble things which are in heaven, lifted up from the mire, that they might be set with the princes of the people; have we by consequence heard nothing of the humble things which the Lord beholds on the earth? For those friends who will judge with their Lord are fewer, while those whom they receive into everlasting habitations are more in number. For although the whole of a heap of grain compared with the separate chaff may seem to contain few in number; yet considered by itself, it is abundant....The Church then speaks thus in that sense, wherein she seems to bear no offspring among those crowds who have not given up all things, that they might follow the Lord, and might sit upon the twelve thrones. [Matthew 19:28] But how many in the same crowd, who make unto themselves friends of the mammon of unrighteousness, [Luke 16:9] shall stand on the right hand through works of mercy? He not only then lifts up from the mire him whom He is to place with the princes of His people; but also, Makes the barren woman to keep house, and to be a joyful mother of children [Psalm 112:9]: He who dwells on high, and beholds the humble things that are in heaven and earth, the seed of Abraham like the stars of heaven, holiness set on high in heavenly habitations; and like the sand on the sea shore, a merciful and countless multitude gathered together from the harmful waves, and the bitterness of impiety.

1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole people passed over, the priests standing on the dry ground. [Joshua 3:15-17] We know these things, but yet we should not imagine in this Psalm, to which we have now answered by chanting Allelujah, that it is the purpose of the Holy Spirit, that while we call to mind those deeds of the past, we should not consider things like them yet to take place. For these things, as the Apostle says, happened unto them for ensamples. [1 Corinthians 10:11]

2. When Israel came out of Egypt, and the house of Jacob from among the strange people [Psalm 113:1], Judah was His sanctuary, and Israel His dominion [Psalm 113:2]; the sea saw that and fled, Jordan was driven back [Psalm 113:3]. Think not that past deeds are related unto us, but rather that the future is predicted; since, while those miracles also were going on in that people, things present indeed were happening, but not without an intimation of things future....Some things he has related differently to what we have learned and read there: that he might not truly be thought to be repeating past acts rather than to be prophesying future things. For in the first place, we read not that the Jordan was driven back, but that it stood still on the side nearest the source of its streams, while the people were passing through; next, we read not of the mountains and hills skipping: all which he has added, and repeated. For after saying, The sea saw that, and fled; Jordan was driven back: he added, The mountains skipped like rams, and the little hills like young sheep [Psalm 113:4]: and then asks, What ails you, O thou sea, that you fled, and thou, Jordan, that you were driven back? [Psalm 113:5]. You mountains, that you skipped like rams; and you little hills, like young sheep? [Psalm 113:6].

3. Let us therefore consider what we are taught here; since both those deeds were typical of us, and these words exhort us to recognise ourselves. For if we hold with a firm heart the grace of God which has been given us, we are Israel, the seed of Abraham: unto us the Apostle says, Therefore are you the seed of Abraham.. ..Let therefore no Christian consider himself alien to the name of Israel. For we are joined in the corner stone with those among the Jews who believed, among whom we find the Apostles chief. Hence our Lord in another passage says, And other sheep I have, which are not of this fold; them also I must bring, that there may be one fold and one Shepherd. [John 10:16] The Christian people then is rather Israel, and the same is preferably the house of Jacob; for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For you know that it was said with this hidden meaning, That the elder shall serve the younger.

4. But Egypt, since it is said to mean affliction, or one who afflicts, or one who oppresses, is often used for an emblem of this world; from which we must spiritually withdraw, that we may not be bearing the yoke with unbelievers. [2 Corinthians 6:14] For thus each one becomes a fit citizen of the heavenly Jerusalem, when he has first renounced this world; just as that people could not be led into the land of promise, save first they had departed from Egypt. But as they did not depart thence, until freed by Divine help; so no man is turned away in heart from this world, unless aided by the gift of the Divine mercy. For what was there once prefigured, the same is fulfilled in every faithful one in the daily travailings of the Church, in this end of the world, in this, as the blessed John writes, last time. [1 John 2:18] Hear the Apostle the teacher of the Gentiles, thus instructing us: I would not, brethren, that you should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples. [1 Corinthians 10:1-6] What more do ye wish, most beloved brethren? For it is surely clear, not from human conjecture, but from the declaration of an Apostle, that is, of God and our Lord: for God spoke in them, and though from clouds of flesh, yet it was God who thundered: surely then it is clear by so great testimony that all these things which were done in figure, are now fulfilled in our salvation; because then the future was predicted, now the past is read, and the present observed.

5. Hear what is even more wonderful, that the hidden and veiled mysteries of the ancient books are in some degree revealed by the ancient books. For Micah the prophet speaks thus. According to the days of your coming out of Egypt will I show unto him marvellous things, etc.. ..In this Psalm, therefore, although the wonderful spirit of prophecy does look into the future, yet it seems, as it were, to be merely detailing to the past. Judah, he says, was His sanctuary: the sea saw that and fled: was, saw, and fled, are words of the past tense; and Jordan was driven back, and the mountains skipped, and the earth trembled, in like manner have a past expression, without, however, any difficulty in understanding by them the future....For though it was so long after the departure of that people from Egypt, and so long before these seasons of the Church, that he sang what I have quoted; nevertheless, he witnesses that he is foretelling the future without any question. According to the days, he says, of your coming out of the land of Egypt will I show unto him marvellous things. The nations shall see and be confounded. This is what is here said, The sea saw that, and fled: for if in this passage, through words of the past tense the future is secretly revealed, as is the case; who would venture to explain the words, shall see and be confounded, of past events? And a little lower down he alludes more clearly than light itself to those very enemies of ours, who followed us flying, that they might slay us, that is, our sins, which are overwhelmed and extinguished in Baptism, just as the Egyptians were drowned in the sea, saying, since He retains not His anger for ever, because He is of good will and merciful, He will turn again, He will have compassion upon us, He will drown our iniquities: and You will cast all their sins into the depths of the sea.

6. What is it, most beloved? You who know yourselves to be Israelites according to Abraham's seed, you who are of the house of Jacob, heirs according to promise, know that even you have gone forth from Egypt, since you have renounced this world; that you have gone forth from a foreign people, since by the confession of piety, you have separated yourselves from the blasphemies of the Gentiles. For it is not your tongue, but a foreign one, which knows not how to praise God, to whom you sing Allelujah. For Judah has become His sanctuary in you; for he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and by circumcision of the heart. [Romans 2:28-29] Examine then your hearts, if faith has circumcised them, if confession has cleansed them; in you Judah has become His sanctuary, in you Israel has become His dominion. For He gave unto you the power to become the sons of God. [John 1:12]...

7. But I would not that you should seek without yourselves, how the Jordan was turned back, I would not ye should augur anything evil. For the Lord chides those who have turned their back unto Him, and not their face. [Jeremiah 2:27] And whoever forsakes the source of his being, and turns away from his Creator; as a river into the sea, he glides into the bitter wickedness of this world. It is therefore good for him that he turn back, and that God whom he had set behind his back, may be before his face as he returns; and that the sea of this world, which he had set before his face, when he was gliding on towards it, may become behind him; and that he may so forget what is behind him, that he may reach forward to what is before him; [Philippians 3:13] which is profitable for him when once converted....

8. Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob [Psalm 113:7]. What means, at the presence of the Lord, save at the presence of Him who said, Lo, I am with you always, even unto the end of the world. [Matthew 28:30] For the earth trembled; but because it had remained slothful, it was made to tremble, so that it might be more firmly fixed at the presence of the Lord.

9. Who turned the hard rock into standing waters, and the flint stone into springing wells [Psalm 113:8]. For He melted Himself, and what may be called His hardness to water those who believe in Him, that He might in them become a fountain of water gushing forth unto everlasting life; [John 4:14] because formerly, when He was not known, He seemed hard. Hence they who said, This is an hard saying, who can bear it? [John 6:60] were confounded, and waited not until He should flow and stream upon them when the Scriptures were revealed. The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus; [Luke 24:26-27] and sent the Holy Ghost, of whom He said, If any man thirst, let him come unto Me, and drink. [John 7:37]

1. Not unto us, O Lord, not unto us, but unto Your Name give the praise [Psalm 113:1]. For that grace of the water that gushed from the rock (now that rock was Christ [1 Corinthians 10:4]), was not given on the score of works that had gone before, but of His mercy that justifies the ungodly. [Romans 4:5] For Christ died for sinners, that men might not seek any glory of their own, but in the Lord's Name.

2. For Your loving mercy, and for Your truth's sake [Psalm 113:2]. Observe how often these two qualities, loving mercy and truth, are joined together in the holy Scriptures. For in His loving mercy He called sinners, and in His truth He judges those who when called refused to come. That the heathen may not say, Where is now their God? For at the last, His loving mercy and truth will shine forth, when the sign of the Son of man shall appear in heaven, and then shall all tribes of the earth cry woe; [Matthew 24:30] nor shall they then say, Where is their God? when He is no longer preached unto them to be believed in, but displayed before them to be trembled at.

3. As for our God, He is in heaven above [Psalm 113:3]. Not in heaven, where they see the sun and moon, works of God which they adore, but in heaven above, which overpasses all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. In heaven and earth He has made whatsoever pleased Him. Nor does He stand in need of His own works, as if He had place in them where He might abide; but endures in His own eternity, wherein He abides and has done whatsoever pleased Him, both in heaven and earth; for they did not support Him, as a condition of their being created by Him: since, unless they had been created, they could not have supported Him. Therefore, in whatsoever He Himself dwells, He, so to speak, contains this as in need of Himself, He is not contained by this as if He needed it. Or it may be thus understood: In heaven and in earth He has done whatsoever pleased Him, whether among the higher or the lower orders of His people, He has made His grace His free gift, that no man may boast in the merits of his own works....

4. Their idols, he says, are silver and gold, even the work of men's hands [Psalm 113:4]. That is, although we cannot display our God to your carnal eyes, whom you ought to recognise through his works; yet be not seduced by your vain pretences, because ye can point with the finger to, the objects of your worship. For it were much worthier for you not to have what to point to, than that your hearts' blindness should be displayed in what is exhibited to these eyes by you: for what do ye exhibit, save gold and silver? They have indeed both bronze, and wood, and earthenware idols, and of different materials of this description; but the Holy Spirit preferred mentioning the more precious material, because when every man has blushed for that which he sets more by, he is much more easily turned away from the worship of meaner objects. For it is said in another passage of Scripture concerning the worshippers of images, Saying to a stock, You are my father; and to a stone, You have brought me forth. [Jeremiah 2:27] But lest that man who speaks thus not to a stone or stock, but to gold and silver, seem wiser to himself; let him look this way, let him turn hitherwards the ear of his heart: The idols of the Gentiles are gold and silver. Nothing mean and contemptible is here mentioned: and indeed to that mind which is not earth, both gold and silver is earth, but more beautiful and brilliant, more solid and firm. Employ not then the hands of men, to create a false Deity out of that metal which a true God has created; nay, a false man, whom you may worship for a true God....

5. For they have mouths, and speak not: eyes have they, and see not [Psalm 113:5]. They have ears, and hear not: noses have they, and smell not [Psalm 113:6]. They have hands, and handle not; feet have they, and walk not; neither cry they through their throat [Psalm 113:7]. Even their artist therefore surpasses them, since he had the faculty of moulding them by the motion and functions of his limbs: though you would be ashamed to worship that artist. Even you surpass them, though you have not made these things, since you do what they cannot do. Even a beast does excel them; for unto this it is added, neither cry they through their throat. For after he had said above, they have mouths, and speak not; what need was there, after he had enumerated the limbs from head to feet, to repeat what he had said of their crying through their throat; unless, I suppose, because we perceive that what he mentioned of the other members, was common to men and beasts? For they see, and hear, and smell, and walk, and some, apes for instance, handle with hands. But what he had said of the mouth, is peculiar to men: since beasts do not speak. But that no one might refer what has been said to the works of human members alone, and prefer men only to the gods of the heathen; after all this he added these words, neither cry they through their throat: which again is common to men and cattle....How much better then do mice and serpents, and other animals of like sort, judge of the idols of the heathen, so to speak, for they regard not the human figure in them when they see not the human life. For this reason they usually build nests in them, and unless they are deterred by human movements, they seek for themselves no safer habitations. A man then moves himself, that he may frighten away a living beast from his own god; and yet worships that god who cannot move himself, as if he were powerful, from whom he drove away one better than the object of his worship....Even the dead surpasses a deity who neither lives nor has lived....

6. But they seem to themselves to have a purer religion, who say, I neither worship an idol, nor a devil; but in the bodily image I behold an emblem of that which I am bound to worship....They presume to reply, that they worship not the bodies themselves, but the deities which preside over the government of them. One sentence of the Apostle, therefore, testifies to their punishment and condemnation; Who, he says, have changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. [Romans 1:25] For in the former part of this sentence he condemned idols; in the latter, the account they give of their idols: for by designating images wrought by an artificer by the names of the works of God's creation, they change the truth of God into a lie; while, by considering these works themselves as deities, and worshipping them as such, they serve the creature more than the Creator, who is blessed forever....

7. But, it will be said, we also have very many instruments and vessels made of materials or metal of this description for the purpose of celebrating the Sacraments, which being consecrated by these ministrations are called holy, in honour of Him who is thus worshipped for our salvation: and what indeed are these very instruments or vessels, but the work of men's hands? But have they mouth, and yet speak not? Have they eyes, and see not? Do we pray unto them, because through them we pray to God? This is the chief cause of this insane profanity, that the figure resembling the living person, which induces men to worship it, has more influence in the minds of these miserable persons, than the evident fact that it is not living, so that it ought to be despised by the living.

8. The result that ensues is that described in the next verse: They that make them are like them, and so are all such as put their trust in them [Psalm 113:8]. Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live. But the house of Israel has hoped in the Lord [Psalm 113:9]. For hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it. [Romans 8:24-25] But that this patience may endure to the end, He is their helper and defender. Do perhaps spiritual persons (by whom carnal minds are built up in the spirit of meekness, [Galatians 6:1] because they pray as higher for lower minds) already see, and is that already to them reality which to the lower is hope? It is not so. For even the house of Aaron has hope in the Lord [Psalm 113:10]. Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, [Philippians 3:12-14] and may know even as they are known, [1 Corinthians 13:12] He is their helper and defender. For both fear the Lord, and have hoped in the Lord: He is their helper and defender [Psalm 113:11].

9. For we do not by our deservings prevent the mercy of God; but, The Lord has been mindful of us, and has blessed us. He has blessed the house of Israel, He has blessed the house of Aaron [Psalm 113:12]. But in blessing both of these, He has blessed all that fear the Lord [Psalm 113:13]. Do you ask, who are meant by both of these? He answers, both small and great. That is, the house of Israel with the house of Aaron, those who among that nation believed in Jesus the Saviour....For in the character of those who out of that nation believed, it is said, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like Gomorrha. [Romans 9:29] Seed, because when it has been scattered over the earth, it multiplied.

10. For the great ones, of the house of Aaron, have said, May the Lord increase you more and more, you and your children [Psalm 113:14]. And thus it has happened. For children that have been raised even from the stones have flocked unto Abraham: [Matthew 3:9] sheep which were not of this fold, have flocked unto him, that there might be one flock, and one shepherd; the faith of all nations was added, and the number grew, not only of wise priests, but of obedient peoples; the Lord increasing not only their fathers more and more, who in Christ might show the way to the rest who should imitate them, but also their children, who should follow their fathers' pious footsteps.

11. Therefore the Prophet says unto these great and small, the mountains and the little hills, the rams and the young sheep, what follows: You are the blessed of the Lord, who made heaven and earth [Psalm 113:15]. As if he should say, You are the blessed of the Lord, who made the heaven in the great, earth in the small: not this visible heaven, studded with luminaries which are objects to these eyes. For The heaven of heavens is the Lord's [Psalm 113:16]; who has elevated the minds of some saints to such a height, that they became teachable by no man, but by God Himself; in comparison of which heaven, whatever is discerned with carnal eyes is to be called earth; which He has given to the children of men; that when it is contemplated, whether in that region which illumines above, as that which is called heaven, or in that which is illumined beneath, which is properly called earth (since in comparison with that which is called heaven of heaven, the whole, as we have said, is earth;) the whole therefore of this earth He has given to the children of men, that by the consideration of it, as far as they can, they may conceive of the Creator, whom with their yet weak hearts they cannot see without that aid to their conception.

12. ...But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, I have planted, Apollos watered, but God gave the increase. [1 Corinthians 3:6] For to those very sons of men whom He made heaven, He who knows how to provide for the earth through heaven, has given earth upon which they work. May they therefore abide, heaven and earth, in their God, who made them, and let them live from Him, confessing unto Him, and praising Him; for if they choose to live from themselves, they shall die, as it is written, From the dead, as though he were not, confession ceases. [Sirach 17:26] But, The dead praise not You, O Lord, neither all they that go down into silence [Psalm 113:17]. For the Scripture in another passage proclaims, The sinner, when he comes into the abyss of wickednesses, scorns. But we, who live, will praise the Lord, from this time forth for evermore [Psalm 113:18].

1. I have loved, since the Lord will hear the voice of my prayer [Psalm 114:1]. Let the soul that is sojourning in absence from the Lord sing thus, let that sheep which had strayed sing thus, let that son who had died and returned to life, who had been lost and was found; [Luke 15:6, 24] let our soul sing thus, brethren, and most beloved sons. Let us be taught, and let us abide, and let us sing thus with the Saints: I have loved: since the Lord will hear the voice of my prayer. Is this a reason for having loved, that the Lord will hear the voice of my prayer? And do we not rather love, because He has heard, or that He may hear? What then means, I have loved, since the Lord will hear? Does he, because hope is wont to inflame love, say that he has loved, since he has hoped that God will listen to the voice of his prayer?

2. But whence has he hoped for this? Since, he says, He has inclined His ear unto me: and in my days I have called upon Him [Psalm 114:2]. I loved, therefore, because He will hear; He will hear, because He has inclined His ear unto me. But whence do you know, O human soul, that God has inclined His ear unto you, unless you say, I have believed? These three things, therefore, abide, faith, hope, charity: [1 Corinthians 13:13] because you have believed, you have hoped; because you have hoped, you have loved....

3. And what are your days, since you have said, In my days I have called upon Him? Are they those perchance, in which the fullness of time came, and God sent His Son, [Galatians 4:4] who had already said, In an acceptable time have I heard you, and in a day of salvation have I helped you? [Isaiah 49:8]...I may rather call my days the days of my misery, the days of my mortality, the days according to Adam, full of toil and sweat, the days according to the ancient corruption. For I lying, stuck fast in the deep mire, in another Psalm also have cried out, Behold, You have made my days old; in these days of mine have I called upon You. For my days are different from the days of my Lord. I call those my days, which by my own daring I have made for myself, whereby I have forsaken Him: and, since He reigns everywhere, and is all-powerful, and holds all things, I have deserved prison; that is, I have received the darkness of ignorance, and the bonds of mortality....For in these days of mine, The snares of death compassed me round about, and the pains of hell gat hold upon me [Psalm 114:3]: pains that would not have overtaken me, had I not wandered from You. But now they have overtaken me; but I found them not, while I was rejoicing in the prosperity of the world, in which the snares of hell deceive the more.

4. But after I too found trouble and heaviness, I called upon the Name of the Lord [Psalm 114:4]. For trouble and profitable sorrow I did not feel; trouble, wherein He gives aid, unto whom it is said, O be Thou our help in trouble: and vain is the help of man. For I thought I might rejoice and exult in the vain help of man; but when I had heard from my Lord, Blessed are they that mourn, for they shall be comforted: [Matthew 5:4] I did not wait until I should lose those temporal blessings in which I rejoiced, and should then mourn: but I gave heed to that very misery of mine which caused me to rejoice in such things, which I both feared to lose, and yet could not retain; I gave heed to it firmly and courageously, and I saw that I was not only agonized by the adversities of this world, but even bound by its good fortune; and thus I found the trouble and heaviness which had escaped me, and called upon the Name of the Lord; O Lord, I beseech You, deliver my soul. Let then the holy people of God say, I called upon the Name of the Lord: and let the remainder of the heathen hear, who do not as yet call upon the Name of the Lord; let them hear and seek, that they may discover trouble and heaviness, and may call upon the Name of the Lord, and be saved....

5. Gracious is the Lord, and righteous; yea, our God is merciful [Psalm 114:5]. He is gracious, righteous, and merciful. Gracious in the first place, because He has inclined His ear unto me; and I knew not that the ear of God had approached my lips, till I was aroused by those beautiful feet, that I might call upon the Lord's Name: for who has called upon Him, save he whom He first called? Hence therefore He is in the first place gracious; but righteous, because He scourges; and again, merciful, because He receives; for He scourges every son whom He receives; nor ought it to be so bitter to me that He scourges, as sweet that He receives. For how should not The Lord, who keeps little ones [Psalm 114:6], scourge those whom, when of mature age, He seeks to be heirs; for what son is he whom the father chastens not? [Hebrews 12:6-7] I was in misery, and He helped me. He helped me, because I was in misery; for the pain which the physician causes by his knife is not penal, but salutary.

6. Turn again then unto your rest, O my soul; for the Lord has done good to you [Psalm 114:7]: not for your deservings, or through your strength; but because the Lord has done good to you. Since, he says, He has delivered my soul from death [Psalm 114:8]. It is wonderful, most beloved brethren, that, after he had said that his soul should turn unto rest, since the Lord had rewarded him; he added, since He has delivered my soul from death. Did it turn unto rest, because it was delivered from death? Is not rest more usually said of death? What is the action of him whose life is rest, and death disquietude? Such then ought to be the action of the soul, as may tend to a quiet security, not one that may increase restless toil; since He has delivered it from death, who, pitying it, said, Come unto Me, all you that labour and are heavy laden, and I will give you rest, etc. [Matthew 11:28-30] Meek therefore and humble, following, so to speak, Christ as its path, should the action of the soul be that tends towards repose; nevertheless, not slothful and supine; that it may finish its course, as it is written, In quietness make perfect your works. [Sirach 3:19] You have delivered my soul from death, my eyes from tears, and my feet from falling. Whoever feels the chain of this flesh, chants these things as fulfilled in hope towards himself. For it is truly said, I was in misery, and He delivered me; but the Apostle says this also truly, that we are saved by hope. [Romans 8:24] And that we are delivered from death, is well said to be already fulfilled, so that we may understand the death of unbelievers, of whom he says, Leave the dead to bury their dead. [Matthew 8:22]...He will then clear our eyes of tears, when He shall save our feet from falling. For there will then be no slipping of our feet as they walk, when there will be no sliding of the weak flesh. But now, however firm our path, which is Christ, be; yet since we place flesh, which we are enjoined to subdue, beneath us; in the very work of chastening and subduing it, it is a great thing not to fall: but not to slip in the flesh, who can attain? I shall please in the sight of the Lord, in the land of the living [Psalm 114:9]....We labour indeed now, because we are awaiting the redemption of our body: [Romans 8:23] but, when death shall have been swallowed up in victory, and this corruptible shall have put on incorruption, and this mortal immortality; [1 Corinthians 15:53-54] then there will be no weeping, because there will be no falling; and no falling, because no corruption. And therefore we shall then no longer labour to please, but we shall be entirely pleasing in the sight of the Lord, in the land of the living.

7. ...I believed, says he, and therefore did I speak. But I was sorely brought down [Psalm 115:10]. For he suffered many tribulations, for the sake of the word which he faithfully held, faithfully preached; and he was sorely brought down; as they feared who loved the praise of men better than that of God. But what means, But I? He should rather say, I believed, and therefore I have spoken, and I was sorely brought down: why did he add, But I, save because a man may be sorely brought down by those who oppose the truth, the truth itself cannot, which he believes and speaks? Whence also the Apostle, when he was speaking of his chain, says, the word of God is not bound. [2 Timothy 2:9] So this man also, since there is one person of the holy witnesses, that is, of the Martyrs of God, says, I believed, and therefore will I speak. But I; not that which I believed, not the word which I have delivered; but I was sorely brought down.

8. I said in my trance, All men are liars [Psalm 115:11]. By trance he means fear, which when persecutors threaten, and when the sufferings of torture or death impend, human weakness suffers. For this we understand, because in this Psalm the voice of Martyrs is heard. For trance is used in another sense also, when the mind is not beside itself by fear, but is possessed by some inspiration of revelation. But I said in my haste, All men are liars. In consternation he has had regard to his infirmity, and has seen that he ought not to presume on himself; for as far as pertains to the man himself, he is a liar, but by the grace of God he is made true; lest yielding to the pressure of his enemies he might not speak what he had believed, but might deny it; even as it happened to Peter, since he had trusted in himself, and was to be taught that we ought not to trust in man. And if every one ought not to trust in man, surely not in himself; because he is a man. Rightly therefore in his fear did he perceive that every man was a liar; since they also whom no fear robs of their presence of mind, so that they never lie by yielding to the persecutors, are such by the gifts of God, not by their own strength....

9. What, he asks, what reward shall I give unto the Lord, for all the benefits that He has returned unto me? [Psalm 115:12]. He says not, for all the benefits that He has done unto me but for all the benefits that He has returned unto me. What deeds then on the man's part had preceded, that all the benefits of God were not said to be given, but returned? What had preceded, on the man's part, save sins? God therefore repays good for evil, while unto Him men repay evil for good; for such was the return of those who said, This is the heir: come, let us kill him. [Matthew 21:38]

10. But this man seeks what he may return unto the Lord, and finds not, save out of those things which the Lord Himself returns. I will receive, he says, the cup of salvation, and call upon the Name of the Lord [Psalm 115:13]. My vows will I render to the Lord, before all His people [Psalm 115:14]. Who has given you the cup of salvation, which when you take, and callest upon the Name of the Lord, you shall return unto Him a reward for all that He has returned unto you? Who, save He who says, Are you able to drink the cup that I shall drink of? Who has given unto you to imitate His sufferings, save He who has suffered before for you? And therefore, Right dear in the sight of the Lord is the death of His Saints [Psalm 115:15]. He purchased it by His Blood, which He first shed for the salvation of slaves, that they might not hesitate to shed their blood for the Lord's Name; which, nevertheless, would be profitable for their own interests, not for those of the Lord.

11. Let therefore the slave purchased at so great a price confess his condition, and say, Behold, O Lord, how that I am Your servant: I am Your servant, and the son of Your handmaid [Psalm 115:16]....This, therefore, is the son of the heavenly Jerusalem, which is above, the free mother of us all. [Galatians 4:26] And free indeed from sin she is, but the handmaid of righteousness; to whose sons still pilgrims it is said, You have been called unto liberty; [Galatians 5:13] and again he makes them servants, when he says, but by love serve one another....Let therefore that servant say unto God, Many call themselves martyrs, many Your servants, because they hold Your Name in various heresies and errors; but since they are beside Your Church, they are not the children of Your handmaid. But I am Your servant, and the son of Your handmaid. You have broken my bonds asunder.

12. I will offer to You the sacrifice of praise [Psalm 115:17]. For I have not found any deserts of mine, since You have broken my bonds asunder; I therefore owe You the sacrifice of praise; because, although I will boast that I am Your servant, and the son of Your handmaid, I will glory not in myself, but in You, my Lord, who has broken asunder my bonds, that when I return from my desertion, I may again be bound to You.

13. I will pay my vows to the Lord [Psalm 115:18]. What vows will you pay? What victims have you vowed? What burnt-offerings, what holocausts? Do you refer to what you have said a little before, I will receive the cup of salvation, and will call upon the Name of the Lord; and, I will offer to You the sacrifice of thanksgiving? And indeed whosoever well considers what he is vowing to the Lord, and what vows he is paying, let him vow himself, let him pay himself as a vow: this is exacted, this is due. On looking at the coin, the Lord says, Render unto Cæsar the things which are Cæsar's, and unto God the things which are God's: [Matthew 22:21] his own image is rendered unto Cæsar: let His image be rendered unto God.

14. In the courts, he says, of the Lord's house [Psalm 115:19]. What is the Lord's house, the same is the Lord's handmaid: and what is God's house, save all His people? It therefore follows, In the sight of all His people. And now he more openly names his mother herself. For what else is His people, but what follows, In the midst of you, O Jerusalem? For than that which is returned grateful, if it be returned from peace, and in peace. But they who are not sons of this handmaid, have loved war rather than peace....

1. O praise the Lord, all you heathen: praise Him, all you nations [Psalm 116:1]. These are the courts of the Lord's house, this all His people, this the true Jerusalem. Let those rather listen who have refused to be the children of this city, since they have cut themselves off from the communion of all nations. For His merciful kindness is ever more and more towards us: and the truth of the Lord endures for ever [Psalm 116:2]. These are those two things, loving-kindness and truth, which in the CXVth Psalm I admonished you should be committed to memory. But the merciful kindness of the Lord is ever more and more towards us, since the furious tongues of hostile nations have yielded to His Name, through which we have been freed: and the truth of the Lord endures for ever, whether in those things which He promised to the righteous, or in those which He has threatened to the ungodly.

1. ...We are taught in this Psalm, when we chaunt Allelujah, which means, Praise the Lord, that we should, when we hear the words, Confess unto the Lord [Psalm 117:1], praise the Lord. The praise of God could not be expressed in fewer words than these, For He is good. I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed by some one as Good Master, by one, namely, who beholding His flesh, and comprehending not the fullness of His divine nature, considered Him as man only, replied, Why do you call Me good? There is none good but one, that is, God. [Mark 10:17-18] And what is this but to say, If you wish to call Me good, recognise Me as God? But since it is addressed, in revelation of things to come, to a people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, which freedom was given it through the grace of God, who not only does not evil for evil, but even returns good for evil; it is most appropriately added, Because His mercy endures forever.

2. Let Israel now confess that He is good, and that His mercy endures for ever [Psalm 117:2]. Let the house of Aaron now confess that His mercy endures for ever [Psalm 117:3]. Yea, let all now that fear the Lord confess that His mercy endures for ever [Psalm 117:4]. You remember, I suppose, most beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. For they are the little and the great, who have already in another Psalm been happily introduced into your hearts: in the number of whom all of us should rejoice that we are joined together, in His grace who is good, and whose mercy endures for ever; since they were listened to who said, May the Lord increase you more and more, you and your children; that the host of the Gentiles might be added to the Israelites who believed in Christ, of the number of whom are the Apostles our fathers, for the exaltation of the perfect and the obedience of the little children; that all of us when made one in Christ, made one flock under one Shepherd, and the body of that Head, like one man, may say, I called upon the Lord in trouble, and the Lord heard me at large [Psalm 117:5]. The narrow straits of our tribulation are limited: but the large way whereby we pass along has no end. Who shall lay anything to the charge of God's elect? [Romans 8:33]

3. The Lord is my helper; I will not fear what man does unto me [Psalm 117:6]. But are men, then, the only enemies that the Church has? What is a man devoted to flesh and blood, save flesh and blood? But the Apostle says, We wrestle not against flesh and blood, but against,...he says, spiritual wickedness in high places; [Ephesians 6:12] that is, the devil and his angels; that devil whom elsewhere he calls the prince of the power of the air. [Ephesians 2:2] Hear therefore what follows: The Lord is my helper: therefore shall I despise mine enemies [Psalm 117:7]. From whatever class my enemies may arise, whether from the number of evil men, or from the number of evil angels; in the Lord's help, unto whom we chant the confession of praise, unto whom we sing Allelujah, they shall be despised.

4. But, when my enemies have been brought to contempt, let not my friend present himself unto me as a good man, so as to bid me repose my hope in himself: for It is better to trust in the Lord, than to put any confidence in man [Psalm 117:8]. Nor let any one, who may in a certain sense be styled a good angel, be regarded by myself as one in whom I ought to put my trust: for no one is good, save God alone; [Mark 10:18] and when a man or an angel appear to aid us, when they do this of sincere affection, He does it through them, who made them good after their measure. It is therefore better to trust in the Lord, than to put any confidence in princes [Psalm 117:9]. For angels also are called princes, even as we read in Daniel, Michael, your prince. [Daniel 12:1]

5. All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them [Psalm 117:10]. They kept me in on every side, they kept me in, I say, on every side; but in the Name of the Lord have I taken vengeance on them [Psalm 117:11]. He signifies the toils and the victory of the Church; but, as if the question were asked how she could have overcome so great evils, he looks back to the example, and declares what she had first suffered in her Head, by adding what follows, They kept me in on every side: and the words, All nations, are with reason not repeated here, because this was the act of the Jews alone. There that very religious nation (which is the body of Christ, and in behalf of which was done all that was done in mortal form with immortal power, by that inward divinity, through the outward flesh), suffered from persecutors, of whose race that flesh was assumed and hung upon the cross.

6. They came about me as bees do a hive, and burned up even as the fire among the thorns: and in the Name of the Lord have I taken vengeance on them [Psalm 117:12]. Here then the order of the words corresponds with the order of events. For we rightly understand that our Lord Himself, the Head of the Church, was surrounded by persecutors, even as bees surround a hive. For the Holy Spirit is speaking with mystic subtlety of what was done by those who knew not what they did. For bees make honey in the hives: while our Lord's persecutors, unconscious as they were, rendered Him sweeter unto us even by His very Passion; so that we may taste and see how sweet is the Lord, Who died for our sins, and arose for our justification. [Romans 4:25] But what follows, and burned up even as the fire among the thorns, is better understood of His Body, that is, of a people spread abroad, whom all nations compassed about, since it was gathered together from all nations. They consumed this sinful flesh, and the grievous piercings of this mortal life, in the flame of persecution. Taken vengeance on them: either because they themselves, that wickedness, which in them persecuted the righteous, having been extinguished, were joined with the people of Christ; or because the rest of them, who have at this time scorned the mercy of Him who calls them, will at the end feel the truth of Him who judges them.

7. I have been driven on like a heap of sand, so that I was falling, but the Lord upheld me [Psalm 117:13]. For though there were a great multitude of believers, that might be compared to the countless sand, and brought into one communion as into one heap; yet what is man, save Thou be mindful of Him? He said not, the multitude of the Gentiles could not surpass the abundance of my host, but, the Lord, he says, has upheld me. The persecution of the Gentiles succeeded not in pushing forward, to its overthrow, the host of the faithful dwelling together in the unity of the faith.

8. The Lord is my strength and my praise, and has become my salvation [Psalm 117:14]. Who then fall, when they are pushed, save they who choose to be their own strength and their own praise? For no man falls in the contest, except he whose strength and praise fails. He therefore whose strength and praise is the Lord, falls no more than the Lord falls. And for this reason He has become their salvation; not that He has become anything which He was not before, but because they, when they believed on Him, became what they were not before, and then He began to be salvation unto them when turned towards Him, which He was not to them when turned away from Himself.

9. The voice of joy and health is in the dwellings of the righteous [Psalm 117:15]; where they who raged against their bodies thought there was the voice of sorrow and destruction. For they did not know the inward joy of the saints in their future hope. Whence the Apostle also says, As sorrowful, yet always rejoicing; [2 Corinthians 6:10] and again, And not only so, but we glory in tribulations also. [Romans 5:3]

10. The right hand of the Lord has brought mighty things to pass [Psalm 117:16]. What mighty things? Says he. The right hand of the Lord, he says, has exalted me. It is a mighty thing to exalt the humble, to deify the mortal, to bring perfection out of infirmity, glory from subjection, victory from suffering, to give help, to raise from trouble; that the true salvation of God might be laid open to the afflicted, and the salvation of men might remain of no avail to the persecutors. These are great things: but what are you surprised at? Hear what he repeats: The right hand of the Lord has brought mighty things to pass.

11. I shall not die, but live, and declare the works of the Lord [Psalm 117:17]. But they, while they were dealing havoc and death on every side, thought that the Church of Christ was dying. Behold, he now declares the works of the Lord. Everywhere Christ is the glory of the blessed Martyrs. By being beaten He conquered those who struck Him; by being patient of torments, the tormentors; by loving, those who raged against Him.

12. Nevertheless, let him point out to us, why the body of Christ, the holy Church, the people of adoption, suffered such indignities. The Lord, he says, hast chastened and corrected me, but He has not given me over unto death [Psalm 117:18]. Let not then the boastful wicked imagine that anything has been permitted to their power: they would not have that power, were it not given them from above. Oft does the father of a family command his sons to be corrected by the most worthless slaves; though he designs the heritage for the former, fetters for the latter. What is that heritage? Is it of gold, or silver, or jewels, or farms, or pleasant estates? Consider how we enter into it: and learn what it is.

13. Open me, he says, the gates of righteousness [Psalm 117:19]. Behold, we have heard of the gates. What is within? That I may, he says, go into them, and give thanks unto the Lord. This is the confession of praise full of wonder, even unto the house of God, in the voice of joy and confession of praise, among such as keep holiday: this is the everlasting bliss of the righteous, whereby they are blessed who dwell in the Lord's house, praising Him for evermore.

14. But consider how the gates of righteousness are entered into. These are the gates of the Lord he says, the righteous shall enter into them [Psalm 117:20]. At least let no wicked man enter there, that Jerusalem which receives not one uncircumcised, where it is said, Without are dogs. [Revelation 22:15] Be it enough, that in my long pilgrimage I have had my habitation among the tents of Kedar: I endured even unto the end the intercourse of the wicked, but these are the gates of the Lord: the righteous shall enter into them.

15. I will confess unto You, O Lord, for You have heard me, and have become my salvation [Psalm 117:21]. How often is that confession proved to be one of praise, that does not point out wounds to the physician, but gives thanks for the health it has received. But the Physician Himself is the Salvation.

16. But who is this whom we speak of? The Stone which the builders rejected [Psalm 117:22]; for It has become the head Stone of the corner to make in Himself of two one new man, so making peace; and that He might reconcile both unto God in one body; [Ephesians 2:15-16] circumcision, to wit, and uncircumcision.

17. By the Lord was it made unto it [Psalm 117:23]: that is, it is made into the head stone of the corner by the Lord. For although He would not have become this, had He not suffered: yet He became not this through those from whom He suffered. For they who were building, refused Him: but in the edifice which the Lord was secretly raising, that was made the head stone of the corner which they rejected. And it is marvellous in our eyes: in the eyes of the inner man, in the eyes of those that believe, those that hope, those that love; not in the carnal eyes of those who, through scorning Him as if He were a man, rejected Him.

18. This is the day which the Lord has made [Psalm 117:24]. This man remembers that he had said in former Psalms, Since He has inclined His ear unto me, therefore will I call upon Him as long as I live; making mention of his old days; whence he now says, This is the day which the Lord has made; that is, wherein He has given me Salvation. This is the day whereof He said, In an acceptable time have I heard you, and in a day of Salvation have I helped you; [Isaiah 49:8] that is, a day wherein He, the Mediator, has become the head Stone of the corner. Let us rejoice, therefore, and be glad in Him.

19. Save me now, O Lord: prosper Thou well my way, O Lord [Psalm 117:25]. Because it is the day of Salvation, save me: because we, returning from a long pilgrimage, are separated from those who hated peace, with whom we were peaceful, and who, when we spoke to them, made war upon us without a cause; prosper well our way as we return, since You have become our Way.

20. Blessed be He that comes in the Name of the Lord [Psalm 117:26]. Cursed, therefore, is he that comes in his own name; as He says in the Gospel: if another shall come in his own name, him you will receive. [John 5:43] We have blessed you out of the house of God. I believe that these are the words of the great to the little, of those great ones, to wit, who in spirit commune with God the Word, who is with God, as they may in this life; and yet temper their discourse for the sake of the little ones, so that they may sincerely say what the Apostle says: For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constrains us. [2 Corinthians 5:13-14] They bless the little children from the inner house of the Lord, where that praise fails not age after age: consider therefore what they proclaim from thence.

21. God is the Lord, who has showed us light [Psalm 117:27]. That Lord, who came in the Lord's Name, whom the builders refused, and who became the head Stone of the corner, [Matthew 21:9, 42] that Mediator between God and man, Jesus Christ, [1 Timothy 2:5] is God, He is equal with the Father, He has showed us light, that we might understand what we believed, and declare it to you who understand it not as yet, but already believe it. But that you also may understand, Declare a holy day in full assemblies, even unto the horns of the altar; that is, even unto the inner house of God, from which we have blessed you, where are the high places of the altar. Declare a holy day, not in a slothful manner, but in full assemblies [Psalm 117:28]. For this is the voice of joyfulness among those that keep holy day, who walk in the place of the wonderful tabernacle, even unto the house of God. For if there be there the spiritual sacrifice, the everlasting sacrifice of praise, both the Priest is everlasting, and the peaceful mind of the righteous an everlasting altar....

22. And what shall we sing there, save His praises? What else shall we say there, save, You are my God, and I will confess unto You; You are my God, and I will praise You. I will confess unto You, for You have heard me, and art become my Salvation. We will not say these things in loud words; but the love that abides in Him of itself cries out in these words, and these words are love itself. Thus as he began with praise, so he ends: Confess unto the Lord, for He is gracious, and His mercy endures for ever [Psalm 117:29]. With this the Psalm commences, with this it ends; since, as from the commencement which we have left behind, so in the end, whither we are returning, there is not anything that can more profitably please us, than the praise of God, and Allelujah evermore.

Aleph

1. From its commencement, dearly beloved, does this great Psalm exhort us unto bliss, which there is no one who desires not....And therefore this is the lesson which he teaches, who says, Blessed are those that are undefiled in the way, who walk in the law of the Lord [Psalm 118:1]. As much as to say, I know what you wish, you are seeking bliss: if then you would be blessed, be undefiled. For the former all desire, the latter fear: yet without it what all wish cannot be attained. But where will any one be undefiled, save in the way? In what way, save in the law of the Lord?...

2. Listen now to what he adds: Blessed are they that keep His testimonies, and seek Him with their whole heart [Psalm 118:2]. No other class of the blessed seems to me to be mentioned in these words, than that which has been already spoken of. For to examine into the testimonies of the Lord, and to seek Him with all the heart, this is to be undefiled in the way, this is to walk in the law of the Lord. He then goes on to say, For they who do wickedness, shall not walk in His ways [Psalm 118:3]. And yet we know that the workers of wickedness do search the testimonies of the Lord for this reason, that they prefer being learned to being righteous: we know that others also search the testimonies of the Lord, not because they are already living well, but that they may know how they ought to live. Such then do not as yet walk undefiled in the law of the Lord, and for this reason are not as yet blessed....

3. It is written, and is read, and is true, in this Psalm, that They who do wickedness, walk not in His ways [Psalm 118:3]. But we must endeavour, with the help of God, in whose hand are both we and our words, [Wisdom 7:16] that what is rightly said, by not being rightly understood, may not confuse the reader or hearer. For we must beware, lest all the Saints, whose words these are, If we say that we have no sin, we deceive ourselves, and the truth is not in us; [1 John 1:8-9] may either not be thought to walk in the ways of the Lord, since sin is wickedness, and they who do wickedness, walk not in His ways; or, because it is not doubtful that they walk in the ways of the Lord, may be thought to have no sin, which is beyond doubt false. For it is not said merely for the sake of avoiding arrogance and pride. Otherwise it would not be added, And the truth is not in us; but it would be said, Humility is not in us: especially because the following words throw a clearer light on the meaning, and remove all the causes of doubt. For when the blessed John had said this, he added, If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. [1 John 1:9]...

4. What means, You have charged that we shall keep Your commandments too much? [Psalm 118:4]. Is it, You have charged too much? Or, to keep too much? Whichever of these we understand, the sense seems contrary to that memorable and noble sentiment which the Greeks praise in their wise men, and which the Latins agree in praising. Do nothing too much.. ..But the Latin language sometimes uses the word nimis in such a sense, that we find it in the holy Scripture, and employ it in our discourses, as signifying, very much. In this passage, You have charged that we keep Your commandments too much, we simply understand very much, if we understand rightly; and if we say to any very dear friend, I love you too much, we do not wish to be understood to mean more than is fitting, but very much.

5. O that, he says, my ways were made so direct, that I might keep Your statutes [Psalm 118:5]. Thou indeed hast charged: O that I could realize what you have charged. When you hear, O that, recognise the words of one wishing; and having recognised the expression of a wish, lay aside the pride of presumption. For who says that he desires what he has in such a manner in his power, that without need of any help he can do it? Therefore if man desires what God charges, God must be prayed to grant Himself what He enjoins....

6. So shall I not be confounded, while I have respect unto all Your commandments [Psalm 118:6]. We ought to look upon the commandments of God, whether when they are read, or when they are recalled to memory, as a looking-glass, as the Apostle James says. [James 1:23-25] This man wishes himself to be such, that he may regard as in a mirror the commandments of God, and may not be confounded; because he chooses not merely to be a hearer of them, but a doer. On this account he desires that his ways may be made direct to keep the statutes of God. How to be made direct, save by the grace of God? Otherwise he will find in the law of God not a source of rejoicing, but of confusion, if he has chosen to look into commandments, which he does not.

7. I will confess unto You, he says, O Lord, in the directing of my heart; in that I shall have learned the judgments of Your righteousness [Psalm 118:7]. This is not the confession of sins, but of praise; as He also says in whom there was no sin, I will confess unto You, O Father, Lord of heaven and earth; [Matthew 11:25] and as it is written in the Book of Ecclesiasticus, Thus shall you say in confession, of all the works of God, that they are very good. [Sirach 39:15-16] I will confess unto You, he says, in the directing of my heart. Indeed, if my ways are made straight, I will confess unto You, since You have done it, and this is Your praise, and not mine....

8. Next he adds: I will keep Your ordinances [Psalm 118:8]....But what is it that follows? O forsake me not even exceedingly! or, as some copies have it, even too much, instead of, even exceedingly. But since God had left the world to the desert of sins, He would have forsaken it even exceedingly, if so powerful a cure had not supported it, that is, the grace of God through our Lord Jesus Christ; but now, according to this prayer of the body of Christ, He forsook it not even exceedingly; for, God was in Christ, reconciling the world unto Himself. [2 Corinthians 5:19]...

Beth

9. Wherewithal shall a young man correct his way? Even by keeping Your words [Psalm 118:9]. He questions himself, and answers himself. Wherewithal? So far it is a question: next comes the answer, even by keeping Your words. But in this place the keeping of the words of God, must be understood as the obeying His commandments in deed: for they are kept in memory in vain, if they are not kept in life also. But what is meant by young man here? For he might have said, wherewithal shall any one (homo) correct his way? Or, wherewithal shall a man (vir) correct his way? Which is usually put by the Scriptures in such a way, that the whole human race is understood....But in this passage he says neither any one, nor a man, but, a young man. Is then an old man to be despaired of? Or does an old man correct his way by any other means than by ruling himself after God's word? Or is it perhaps an admonition at what age we ought chiefly to correct our way; according to what is elsewhere written, My son, gather instruction from your youth up: so shall you find wisdom till your gray hairs. [Sirach 6:18] There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, [Luke 15:12]¹ Wherewithal did he correct his way, save by ruling himself after the words of God, which he desired as one longing for his father's bread....

10. With my whole heart, he says, have I sought you; O repel me not from Your commandments [Psalm 118:10]. Behold, he prays that he may be aided to keep the words of God, wherewith he had said that the young man corrected his way. For this is the meaning of the words, O repel me not from Your commandments: for what is it to be repelled of God, save not to be aided? For human infirmity is not equal to obeying His righteous and exalted commandments, unless His love does prevent and aid. But those whom He aids not, these He is justly said to repel....

11. Your words have I hid within my heart, that I may not sin against You [Psalm 118:11]. He at once sought the Divine aid, lest the words of God might be hidden without fruit in his heart, unless works of righteousness followed. For after saying this, he added, Blessed are You, O Lord, teach me Your righteousnesses [Psalm 118:12]. Teach me, he says, as they learn who do them; not as they who merely remember them, that they may have somewhat to speak of. Why then does he say, Teach me Your righteousnesses, save because he wishes to learn them by deeds, not by speaking or retaining them in his memory? Since then, as it is read in another Psalm, He shall give blessing, who gave the law; therefore, Blessed are You, O Lord, he says, O teach me Your righteousness. For because I have hidden Your words in my heart, that I may not sin against You, You have given a law; give also the blessing of Your grace, that by doing right I may learn what Thou by teaching hast commanded....

12. With my lips have I been telling of all the judgments of Your mouth [Psalm 118:13]; that is, I have kept silent nothing of Your judgments, which Thou willed should become known to me through Your words, but I have been telling of all of them without exception with my lips. This he seems to me to signify, since he says not, all Your judgments, but, all the judgments of Your mouth; that is, which You have revealed unto me: that by His mouth we may understand His word, which He has discovered unto us in many revelations of the Saints, and in the two Testaments; all which judgments the Church ceases not to declare at all times with her lips.

13. I have had as great delight in the way Your testimonies, as in all manner of riches [Psalm 118:14]. We understand that there is no more speedy, no more sure, no shorter, no higher way of the testimonies of God than Christ, in whom are hid all the treasures of wisdom and knowledge. [Colossians 2:3] Thence he says that he has had as great delight in this way, as in all riches. Those are the testimonies, by which He deigns to prove unto us how much He loves us.. ..

14. I will talk of Your commandments, and have respect unto Your ways [Psalm 118:15]. And thus the Church does exercise herself in the commandments of God, by speaking in the copious disputations of the learned against all the enemies of the Christian and Catholic faith; which are fruitful to those who compose them, if nothing but the ways of the Lord is regarded in them; but All the ways of the Lord are, as it is written, mercy and truth; the fullness of which both is found in Christ. Through this sweet exercise is gained also what he subjoins: My meditation shall be in Your statutes, and I will not forget Your word [Psalm 118:16]. My meditation shall be therein, that I may not forget them. Thus the blessed man in the first Psalm shall meditate in the law of the Lord day and night.. ..

Gimel

15. He had said, Wherewithal shall a young man cleanse his way? Even by keeping Your words. Behold he now more openly asks aid that he may do this: Reward, he says, Your servant: let me live, and keep Your word [Psalm 118:17]...It this reward that he asks, who says, Reward Your servant. For there are four modes of reward: either evil for evil, as God will reward everlasting fire to the unrighteous; or good for good, as He will reward an everlasting kingdom to the righteous; or good for evil, as Christ by grace justifies the ungodly; or evil for good, as Judas and the Jews through their wickedness persecuted Christ. Of these four modes of reward, the first two belong to justice, whereby evil is rewarded for evil, good for good; the third to mercy, whereby good is rewarded for evil; the fourth God knows not, for to none does He reward evil for good. But that which I have placed third in order, is in the first instance necessary: for unless God rewarded good for evil, there would be none to whom He could reward good for good....

16. Nowhere then let human pride raise itself up: God gives good rewards unto His own gifts....

17. Open Thou my eyes, and I will consider wondrous things of Your law [Psalm 118:18]. What he adds, I am a lodger upon earth [Psalm 118:19]: or, as some copies read, I am a sojourner upon earth, O hide not Your commandments from me, has the same meaning....

18. Here an important question arises respecting the soul. For the words, I am a sojourner, or lodger, or stranger upon earth, cannot seem to have been said in reference to the body, since the body derives its origin from the earth. But in this most profound question I dare not define anything. For if it might justly have been said in respect of the soul (which God forbid we should suppose derived from the earth), I am a lodger, or stranger upon earth; or in reference to the whole man, since he was at one time an inhabitant of Paradise, where he who spoke these words was not; or, what is more free from all controversy, if it be not every man who could say this, but one to whom an everlasting country has been promised in heaven: this I know, that the life of man on earth is a temptation; [Job 7:1] and that there is a heavy yoke upon the sons of Adam. [Sirach 40:1] But it pleases me more to discuss the question in accordance with this construction, that we say we are tenants or strangers upon earth, because we have found our country above, whence we have received a pledge, and where when we have arrived we shall never depart.. ..

19. Those whose conversation is in heaven, as far as they abide here conversant, are in truth strangers. Let them pray therefore that the commandments of God may not be hidden from them, whereby they may be freed from this temporary sojourn, by loving God, with whom they will be for evermore; and by loving their neighbour, that he may be there where they also themselves will be.

20. But what is loved by loving, if love itself be not loved? Whence by consequence that stranger upon earth, after praying that the commandments of God might not be hidden from him, wherein love is enjoined either solely or principally; declares that he desires to have a love for love itself, saying, My soul has coveted to have a desire always after Your judgments [Psalm 118:20]. This coveting is worthy of praise, not of condemnation....

21. But he says not, covets, only; but, My soul has coveted to desire Your judgments. For there is no obstacle to possessing the judgments of God, save that they are not desired, while love has no warmth toward winning them, though their light is so clear and shining....

22. You have rebuked the proud: and cursed are they that do err from Your commandments [Psalm 118:21]. For the proud err from the commandments of God. For it is one thing not to fulfil the commandments of God through infirmity or ignorance; another to err from them through pride; as they have done, who have begotten us in our mortal state unto these evils....But consider now, after saying, You have rebuked the proud, he says not, Cursed are they that have erred from Your commandments; so that only that sin of the first men should come into the mind; but he says, Cursed are they that do err. For it was needful that all might be terrified by that example, that they might not err from the divine commandments, and by loving righteousness in all time, recover in the toil of this world, what we lost in the pleasure of Paradise.

23. O turn from me shame and rebuke; for I have sought out Your testimonies [Psalm 118:22]. Testimonies are called in Greek μαρτύρια, which word we now use for the Latin word: whence those who on account of their testimony to Christ have been brought low by various sufferings, and have contended unto death for the truth, are not called testes, but by the Greek term Martyrs. Since then ye hear in this term one more familiar and grateful, let us take these words as if it were said, O turn from me shame and rebuke; because I have sought out Your martyrdoms. When the body of Christ speaks thus, does it consider it any punishment to hear rebuke and shame from the ungodly and the proud, since it rather reaches the crown by this means? Why then does it pray that it should be removed from it as something heavy and insupportable, save because, as I said, it prays for its very enemies, to whom it sees it is destructive, to cast the holy name of Christ as a reproach to Christians....For my enemies, whom You teach me to love, who more and more die and are lost, when they despise Your martyrdoms and accuse them in me, will indeed be recalled to life and be found, if they reverence Your martyrdoms in me. Thus it has happened: this we see. Behold, martyrdom in the name of Christ, both with men and in this world, is not only not a disgrace, but a great ornament: behold, not only in the sight of the Lord, but in the sight of men, precious is the death of His Saints; behold, His martyrs are not only not despised, but honoured with great distinctions....

24. Princes also sat and spoke against me: but Your servant is exercised in Your statutes [Psalm 118:23]. You who desire to know what sort of exercise this was, understand what he has added, For Your testimonies are my meditation, and Your statutes are my counsellors [Psalm 118:24]. Remember what I have above instructed you, that testimonies are acts of martyrdom. Remember that among the statutes of the Lord there is none more difficult and more worthy of admiration, than that every man should love his enemies. [Matthew 5:44] Thus then the body of Christ was exercised, so that it meditated on the acts of martyrdom that testified of Him, and loved those from whom, while they rebuked and despised the Church for these very martyrdoms, she suffered persecutions....

Daleth

25. My soul cleaves to the pavement: O quicken Thou me according to Your word [Psalm 118:25]. What means, My soul cleaves to the pavement, O quicken Thou me according to Your word?...If we look upon the whole world as one great house, we see that the heavens represent its vaulting, the earth therefore will be its pavement. He wishes therefore to be rescued from earthly things, and to say with the Apostle, Our conversation is in heaven. To cling therefore to earthly things is the soul's death; the contrary of which evil, life is prayed for, when he says, O quicken Thou me.

26. ...The body itself also, because it is of the earth, is reasonably understood by the word pavement; since, because it is still corruptible and weighs down the soul, [Wisdom 9:15] we justly groan while in it, and say unto God, O quicken Thou me. For we shall not be without our bodies when we shall be for evermore with the Lord; [1 Thessalonians 4:17] but then because they will not be corruptible, nor will they weigh down our souls, if we view it strictly, we shall not cleave unto them, but they rather unto us, and we unto God....

27. For what he was by himself, he confesses in the following words: I have acknowledged my ways, and You heard me [Psalm 118:26]. Some copies indeed read, Your ways: but more, and the best Greek, read my ways, that is, evil ways. For he seems to me to say this; I have confessed my sins, and You have heard me; that is, so that You would remit them. O teach me Your statutes. I have acknowledged my ways: You have blotted them out: teach me Yours. So teach me, that I may act; not merely that I may know how I ought to act. For as it is said of the Lord, that He knew not sin, [2 Corinthians 5:21] and it is understood, that He did no sin; so also he ought truly to be said to know righteousness, who does it. This is the prayer of one who is improving....

28. Finally he adds, Intimate to me the way of Your righteousness [Psalm 118:27]; or, as some copies have it, instruct me; which is expressed more closely from the Greek, Make me to understand the way of Your righteousnesses; so shall I be exercised in Your wondrous things. These higher commandments, which he desires to understand by edification, he calls the wondrous things of God. There are then some righteousnesses of God so wondrous, that human weakness may be believed incapable of fulfilling them by those who have not tried. Whence the Psalmist, struggling and wearied with the difficulty of obeying them, says, My soul has slumbered for very heaviness: O establish Thou me with Your word! [Psalm 118:28]. What means, has slumbered? save that he has cooled in the hope which he had entertained of being able to reach them. But, he adds, Stablish Thou me with Your word: that I may not by slumbering fall away from those duties which I feel that I have already attained: establish Thou me therefore in those words of Yours that I already hold, that I may be able to reach unto others through edification.

29. Take Thou from me the way of iniquity [Psalm 118:29]. And since the law of works has entered in, that sin might abound; [Romans 5:20] he adds, And pity me according to Your law. By what law, save by the law of faith? Hear the Apostle: Where is boasting then? It is excluded. By what law? Of works. Nay: but by the law of faith. [Romans 3:27] This is the law of faith, whereby we believe and pray that it may be granted us through grace; that we may effect that which we cannot fulfil through ourselves; that we may not, ignorant of God's righteousness, and going about to establish our own, fail to submit ourselves unto the righteousness of God. [Romans 10:3]

30. But after he had said, And pity me according to Your law; he mentions some of those blessings which he has already obtained, that he may ask others that he has not yet gained. For he says, I have chosen the way of truth: and Your judgments I have not forgotten [Psalm 118:30]. I have stuck unto Your testimonies: O Lord, confound me not [Psalm 118:31]: may I persevere in striving toward the point whereunto I am running: may I arrive whither I am running! So then it is not of him that wills, nor of him that runs, but of God that shows mercy. [Romans 9:16] He next says, I will run the way of Your commandments, when You have widened my heart [Psalm 118:32]. I could not run had Thou not widened my heart. The sense of the words, I have chosen the way of truth, and Your judgments I have not forgotten: I have stuck unto Your testimonies, is clearly explained in this verse. For this running is along the way of the commandments of God. And because he does allege unto the Lord rather His blessings than his own deservings; as if it were said to him, How have you run that way, by choosing, and by not forgetting the judgments of God, and by sticking to His testimonies? Could you do these things by yourself? I could not, he replies. It is not therefore through my own will, as though it needed no aid of Yours; but because You have widened my heart. The widening of the heart is the delight we take in righteousness. This is the gift of God, the effect of which is, that we are not straitened in His commandments through the fear of punishment, but widened through love, and the delight we have in righteousness....

He

31. In this great Psalm there comes next in order that which, with the Lord's help, we must consider and treat of. Set a law for me, O Lord, the way of Your statutes, and I shall seek it always [Psalm 118:33]....

32. Why does this man still pray for a law to be laid down for him; which, if it had not been laid down for him, he could not have run the way of God's commandments in the breadth of his heart? But since one speaks who is growing in grace, and who knows that it is God's gift that he profits in grace; what else does he pray, when he prays that a law may be laid down for him, save that he may profit more and more? As, if you hold a full cup, and give it to a thirsty man; he both exhausts it by drinking it, and prays for it by still longing for it....

33. But what means, Evermore?...Does evermore mean as long as we live here, because we progress in grace so long; but after this life, he who was in a good course of improvement here, is made perfect there? Here the law of God is examined into, as long as we progress in it, both by knowing it and by loving it: but there its fullness abides for our enjoyment, not for our examination. Thus also is this spoken, Seek His face evermore. Where, evermore, save here? For we shall not there also seek the face of God, when we shall see face to face. [1 Corinthians 13:12] Or if that which is loved without a change of affection is rightly said to be sought after, and our only object is, that it be not lost, we shall indeed evermore seek the law of God, that is, the truth of God: for in this very Psalm it is said, And Your law is the truth. It is now sought, that it may be held fast; it will then be held fast that it may not be lost....

34. Give me understanding, and I shall search Your law, yea, I shall keep it with my whole heart [Psalm 118:34]. For when each man has searched the law, and searched its deep things, in which its whole meaning does consist; he ought indeed to love God with all his heart, with all his soul, with all his mind; and his neighbour as himself. For on these two commandments hang all the Law and the Prophets. [Matthew 22:37-40] This he seems to have promised, when he said, Yea, I shall keep it with my whole heart.

35. But since he has no power to do even this, save he be aided by Him who commands him to do what He commands, Make me, he adds, to go in the path of Your commandments, for therein is my desire [Psalm 118:35]. My desire is powerless, unless You Yourself make me go where I desire. And this is surely the very path, that is, the path of God's commandments, which he had already said that he had run, when his heart was enlarged by the Lord. And this he calls a path, because the way is narrow which leads unto life; [Matthew 7:14] and since it is narrow, we cannot run therein save with a heart enlarged....

36. He next says, Incline mine heart unto Your testimonies, and not to covetousness [Psalm 118:36]. This then he prays, that he may profit in the will itself.. ..But the Apostle says, Avarice is a root of all evils. [1 Timothy 6:10] But in the Greek, whence these words have been rendered into our tongue, the word used by the Apostle is not πλεονεξία, which occurs in this passage of the Psalms; but φιλαργυρία, by which is signified love of money. But the Apostle must be understood to have meant genus by species when he used this word, that is, to have meant avarice universally and generally by love of money, which is truly the root of all evils. [Genesis 3:5]...If therefore our heart be not inclined to covetousness, we fear God only for God's sake, so that He is the only reward of our serving Him. Let us love Him in Himself, let us love Him in ourselves, Him in our neighbours whom we love as ourselves, whether they have Him, or in order that they may have Him....

37. The next words in the Psalm which we have undertaken to expound are, O turn away my eyes, lest they behold vanity: and quicken Thou me in Your way [Psalm 118:37]. Vanity and truth are directly contrary to one another. The desires of this world are vanity: but Christ, who frees us from the world, is truth. He is the way, too, wherein this man wishes to be quickened, for He is also the life: I am the way, the truth, and the life, [John 14:6] are His own words.

38. ...He prays that those eyes wherewith we consider on what account we do what we do, may be turned away that they behold not vanity; that is, that he may not look to vanity, as his motive, when he does anything good. In this vanity the first place is held by the love of men's praise, on account of which many great deeds have been wrought by those who are styled great in this world, and who have been much praised in heathen states, seeking glory not with God, but among men, and on account of this living in appearance prudently, courageously, temperately, and righteously; and when they have reached this they have reached their reward: vain men, and vain reward. [Matthew 6:1]...Moreover, if it be a vain thing to do good works for the sake of men's praises, how much more vain for the sake of getting money, or increasing it, or retaining it, and any other temporal advantage, which comes unto us from without? Since all things are vanity: what is man's abundance, with all his toil, wherein he labours under the sun? [Ecclesiastes 1:2-3] For our temporal welfare itself finally we ought not to do our good works, but rather for the sake of that everlasting welfare which we hope for, where we may enjoy an unchangeable good, which we shall have from God, nay, what God Himself is unto us. For if God's Saints were to do good works for the sake of this temporal welfare, never would the martyrs of Christ achieve a good work of confession in the loss of this same welfare....

39. O establish Your word in Your servant, that I may fear You [Psalm 118:38]. And what else is this than, Grant unto me that I may do according to what You say? For the word of God is not established in those who remove it in themselves by acting contrary to it; but it is established in those in whom it is immoveable. God therefore establishes His word, that they may fear Him, in those unto whom He gives the spirit of the fear of Him; not that fear of which the Apostle says, You have not received the spirit of bondage again to fear; [Romans 8:15] for perfect love casts out this fear, [1 John 4:18] but that fear which the Prophet calls the spirit of the fear of the Lord; [Isaiah 11:2] that fear which is pure, and endures for ever; that fear which fears to offend Him whom it loves.

40. Take away my reproach which I have suspected, for Your judgments are sweet [Psalm 118:39]. Who is he who suspected his own reproach, and who does not know his own reproach better than that of his neighbour? For a man may rather suspect another's than his own; since he knows not that which he suspects; but in each one's own reproach there is not suspicion for him, but knowledge, wherein conscience speaks. What then mean the words, the rebuke which I have suspected? The meaning of them must be derived from the former verse; since as long as a man does not turn away his eyes lest they behold vanity, he suspects in others what is going on in himself; so that he believes another to worship God, or do good works, from the same motive as himself. For men can see what we do, but with a view to what end we act, is hidden....

41. Behold, I have coveted Your commandments: O quicken Thou me in Your righteousness [Psalm 118:40]. Behold, I have coveted to love You with all my heart, and with all my soul, and with all my mind, and my neighbour as myself, but, O quicken Thou me not in my own, but in Your righteousness, that is, fill me with that love which I have longed for. Aid me that I may do that which You charge me: Yourself give what You command. O quicken me in Your righteousness: for in myself I had that which would cause my death: but I find not save in You whence I may live. Christ is Your righteousness, Who of God is made unto us wisdom, etc. [1 Corinthians 1:30-31] And in Him I find Your commandments, which I have coveted, that in Your righteousness, that is, in Him, You may quicken me. For the Word Himself is God; and the Word was made flesh, [John 1:14] that He Himself also might be my neighbour.

Vav

42. And let Your loving mercy come also unto us, O Lord [Psalm 118:41]. This sentence seems annexed to the foregoing: for he does not say, Let it come unto me, but, And let it come unto me....What then does he here pray for, save that through His loving mercy who commanded, he may perform the commandments which he has coveted? For he explains in some degree what he meant by adding, even Your salvation, according to Your word: that is, according to Your promise. Whence the Apostle desires us to be understood as the children of promise: [Romans 9:8] that we may not imagine that what we are is our own work, but refer the whole to the grace of God....Christ Himself is the Salvation of God, so that the whole body of Christ may say, By the grace of God I am what I am. [1 Corinthians 15:10]

43. And so shall I make answer, he says, to them that reproach me with the word [Psalm 118:42]. It is doubtful whether it be reproach me with a word; or, I will answer with a word; but either signifies Christ. They to whom Christ crucified is a stumbling-block or foolishness, [1 Corinthians 1:23] reproach us with Him; ignorant that the Word was made flesh, and dwelt in us; [John 1:14] the Word which was in the beginning, and was with God, and was God. [John 1:1] But although they may not reproach us with the Word which is unknown unto them, because His Divinity is not known unto those by whom His weakness on the Cross is despised; let us nevertheless make answer of the Word, and let us not be terrified or confounded by their reproaches. For if they had known the Word, they would never have crucified the Lord of glory. [1 Corinthians 2:8]...Therefore, when the Psalmist had said, I will make answer unto them that reproach me with the word: he at once adds, For my trust is in Your words, which means exactly, in Your promises.

44. O take not the word of Your truth away out of my mouth even exceedingly [Psalm 118:43]. He says, out of my mouth, because the unity of the body is speaking, among whose members those also are counted who failed at the hour by denying, but by penitence afterwards came again to life, or even, by renewing their confession, received the palm of martyrdom, which they had lost. The word of truth, therefore, was not even exceedingly, or, as some copies have it, even every way, that is not altogether taken from the mouth of Peter, in whom was the type of the Church; because although he denied for the hour, being disturbed with fear, yet by weeping he was restored, [Matthew 26:70-75] and by confessing was afterwards crowned. The whole body of Christ therefore speaks....Next follows, for I have hoped in Your judgments. Or, as some have more strictly rendered it from the Greek, I have hoped more; a word which, although compounded in a somewhat unusual way, yet answers the necessary purpose of conveying the truth in a translation....Behold the saints and the humble in heart when they have trusted in You, have not failed in persecutions: behold also those who from trusting in themselves have failed, and nevertheless have belonged to the Very Body, have wept when they became known unto themselves, and have found Your grace a more solid support, because they have lost their own pride.

45. So shall I always keep Your law [Psalm 118:44]: that is, if You will not take the word of Your truth out of my mouth. Yea, unto age, and age of age: he shows what he meant by alway. For sometimes by alway is meant, as long as we live here; but this is not, unto age, and age of age. For it is better thus translated than as some copies have, to eternity, and to age of age, since they could not say, and to eternity of eternity. That law therefore should be understood, of which the Apostle says, Love is the fulfilling of the law. [Romans 13:10] For this will be kept by the saints, from whose mouth the word of truth is not taken, that is, by the Church of Christ Herself, not only during this world, that is, until this world is ended; but for another also which is styled, world without end.. ..

46. And I walked at liberty: for I sought Your precepts [Psalm 118:45]....And I walked at liberty. Here the copulative conjunction, and, is not used as a connecting particle; for he does not say, and I will walk, as he had said, and I will keep Your commandments for ever and ever: or if this latter verse be in the optative mood, and may I keep Your law; he does not add, And may I walk at liberty, as if he had desired and prayed for both of these things; but he says, And I walked at liberty. If this conjunction were not used here, and if the sentence were introduced free from any such connection with what preceded, I walked at liberty, the reader would never be induced by anything unusual in the mode of speech to think he should seek for some hidden sense. Doubtless, then, he wished what he has not said to be understood, that is, that his prayers had been heard; and he then added what he had become: as if he were to say, When I prayed for these things, You heard me, And I walked at liberty; and so with the remaining expressions which he has added to the same purpose.

47. ...Whence after he had said, And I walked at liberty, he subjoined the reason, For I sought out Your commandments. Some copies have not commandments but testimonies: but we find commandments in most, and especially in the Greek; and who would hesitate rather to believe this tongue, as prior to our own, and that from which these Psalms have been rendered into Latin? If then we wish to know how he sought out these commandments, or how they ought to be sought out, let us consider what our good Master, who both taught and gave them, says: Ask, and it shall be given you. [Matthew 7:7] And a little lower, If you then, He says, being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him. [Matthew 7:11] Where He evidently shows, that the words He had spoken, seek, ask, knock, belong only to earnestness in asking, that is, in praying. Moreover, another Evangelist says not, He will give good things to them that ask Him; which may be understood in many ways, either as earthly or spiritual blessings; but has excluded other interpretations, and very carefully expressed what our Lord wished us to pray earnestly and instantly for, in these words: How much more shall your heavenly Father give the Holy Spirit to them that ask Him.. ..

48. I spoke of Your testimonies also, he says, before kings, and I was not ashamed [Psalm 118:46]: as one who had sought and had received grace to answer those who reproached him with the word, and the promise that the word of truth should not be taken from his mouth. Struggling for this truth even unto death, not even before kings was he ashamed to speak of it. For testimonies, whereof he does avow that he was speaking, are in Greek styled μαρτύρια, a word which we now employ instead of the Latin. The name of Martyrs, unto whom Jesus foretold, that they should confess Him even before kings, [Matthew 10:18] is derived hence.

49. And I meditated, he says, on Your commandments, which I have loved [Psalm 118:47]. My hands also have I lifted up unto Your commandments, which I have loved [Psalm 118:48]; or, as some copies read, which I have loved exceedingly, or too much, or vehemently, as they have chosen to render the Greek word σφόδρα . He then loved the commandments of God because he walked at liberty; that is, through the Holy Spirit, through whom love itself is shed abroad, [Romans 5:5] and enlarges the hearts of the faithful. But he loved, both in thought and in acts. With a view to thought, he says, And I meditated: as to action, My hands also have I lifted up. But to both sentences, he has annexed the words, which I have loved: for the end of the commandment is love out of a pure heart. [1 Timothy 1:5]...The following words, And my study was in Your statutes, relate to both. This expression most of the translators have preferred to this, I rejoiced in, or I talked of, a version which some have given from the Greek ἠ δολ·σχουν . For he who keeps the commandments of God, which he loves, both in thought and in works taking delight in them, is exercised with joy, and with a certain abundance of speech, in the judgments of God.

Zain

50. O remember Your word unto Your servant, wherein You have given me hope [Psalm 118:49]. Is forgetfulness incident to God, as it is to man? Why then is it said to Him, O remember? Although in other passages of holy Scripture this very word is used, as, Why have You forgotten me? and, Wherefore forget test Thou our misery?. ..These expressions are borrowed from moral discourses on human affections; although God does these things according to a fixed dispensation, with no failing memory, nor with an understanding obscured, nor with a will changed. When therefore it is said to Him, O remember, the desire of him who prays is displayed, because he asks for what was promised; God is not admonished, as if the promise had escaped from His mind. O remember, he says, Your word unto Your servant: that is, fulfil Your promise to Your servant. Wherein You have given me hope: that is, in Your Word, since You have promised, You have caused me to hope.

51. The same is my comfort in my humiliation [Psalm 118:50]. Namely, that hope which is given to the humble, as the Scripture says: God resists the proud, but gives grace unto the humble. Whence also our Lord Himself says with His own lips, For whosoever exalts himself shall be abased; and he that humbles himself shall be exalted. We well understand here that humiliation also, not whereby each man humbles himself by confessing his sins, and by not arrogating righteousness to himself; but when each man is humbled by some tribulation or mortification which his pride deserved; or when he is exercised and proved by endurance; [Sirach 2:4-5] whence a little after this Psalm says, Before I was troubled, I went wrong....And the Lord Jesus, when He foretold that this humiliation would be brought upon His disciples by their persecutors, did not leave them without a hope; but gave them one, whereby they might find comfort, in these words: In your patience shall you possess your souls; and declared even of their very bodies, which might be put to death by their enemies, and seemingly be utterly annihilated, that not a hair of their heads should perish. [Luke 21:17-18] This hope was given to Christ's Body, that is, to the Church, that it might be a comfort to Her in her humiliation....This hope He gave in the prayer which He taught us, where He enjoined us to say, Lead us not into temptation: [Matthew 6:13] for He in a manner implicitly promised that He would give to His disciples in their danger that which He taught them to ask for in their prayers. And indeed this Psalm is rather to be understood to speak of this hope: For Your word has quickened me. Which they have rendered more closely who have put not word, but utterance. For the Greek has λόγιον, which is utterance; not λόγος, which is word.

52. The next verse is, The proud dealt exceeding wickedly: yet have I not shrinked from Your law [Psalm 118:51]. By the proud he wished to be understood the persecutors of the pious; and he therefore added, yet have I not shrinked from Your laws, because the persecution of the proud attempted to force him to do this. He says that they dealt exceeding wickedly, because they were not only wicked themselves, but even tried to make the godly wicked. In this humiliation, that is, in this tribulation, that hope comforted him which was given in the word of God, who promised aid, that the faith of the Martyrs might not faint; and who by the presence of His Spirit gave strength to them in their toils, that they might escape from the snare of the fowlers.. ..

53. For I was mindful of Your judgments from the beginning of the world, O Lord, and received comfort [Psalm 118:52]; or, as other copies have it, and I was exhorted, that is, received exhortation. For either might be rendered for the Greek pareklhqhn. From the beginning of the world, that is, from the birth of the human race, I was mindful of Your judgments upon the vessels of wrath, which are fitted unto perdition: and I received comfort, since through these also have You shown the riches of Your glory on the vessels of Your mercy. [Romans 9:22-23]

54. Weariness has held me; for the ungodly that forsake Your law [Psalm 118:53]. Your statutes have been my songs in the house of my pilgrimage [Psalm 118:54]. This is the low estate, in the house of mortality, of the man who sojourns away from Paradise and the Jerusalem above, whence one going down to Jericho fell among robbers; but, in consequence of the deed of mercy which was done him by that Samaritan, [Luke 10:30, 37] the statutes of God became his song in the house of his pilgrimage; although he was weary for the ungodly that forsook the law of God, since he was compelled to converse with them for a season in this life, until the floor be threshed. But these two verses may be adapted to the two clauses of the preceding verse, respectively.

55. I have thought upon Your Name, O Lord, in the night-season, and have kept Your law [Psalm 118:55]. Night is that low estate wherein is the trouble of mortality; night is in the proud who deal exceeding wickedly; night is the fear for the ungodly who forsake the law of the Lord; night is, lastly, the house of this pilgrimage, until the Lord come, and bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God. [1 Corinthians 4:5] In this night, therefore, man ought to remember the Name of the Lord; So that he who glories, may glory in the Lord. [1 Corinthians 1:31]

56. Considering this, he adds, This was made unto me, because I sought out Your righteousnesses [Psalm 118:56]. Your righteousnesses, whereby Thou dost justify the ungodly; not mine, which never make me godly, but proud. For this man was not one of those who, ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. [Romans 10:3] Others have better interpreted these righteousnesses, as those whereby men are justified for nought through God's grace, though by themselves they cannot be righteous, justifications. But what means, This was made unto me? What is This? It is perhaps the law? As he had said, and I have kept Your law; to which he subjoins, This was made unto me, meaning, This was made my law. We must therefore enquire first what was thus made unto him, next in what manner, whatever it may have been, was made unto him. This, he says, was made unto me: not This law, for the Greek, as I have said, refuses this sense. Perhaps then, This night: since the preceding sentence stands thus: I have thought upon Your Name, O Lord, in the night-season: and the next words are, This was made unto me: since then it is not the law, it must truly be the night which is thus spoken of. What then means, I had the night-season: for I have sought out Your righteousnesses? Rather light had come unto him than night, since he sought out the righteousnesses of God. And it is thus rightly understood, It was made unto me, as if it were said, It became night for my sake, that is, that it might profit me. For that low estate of mortality is not absurdly understood as night, where the hearts of mortals are hid to one another, so that from such darkness innumerable and heavy temptations arise....

Cheth

57. Let us hear what follows: I have promised to keep Your law. What means, My portion, O Lord: I have promised to keep Your law [Psalm 118:57]; save because the Lord will be each man's portion then, when he has kept His law? Consider therefore what he subjoins: I entreated Your face, with my whole heart: and saying in what manner he prayed: O be merciful, he says, unto me, according to Your word [Psalm 118:58]. And as if he had been heard and aided by Him whom he prayed unto, I thought, he says, on my own ways, and turned away my feet unto Your testimonies [Psalm 118:59]. That is, I turned them away from my own ways, which displeased me, that they might follow Your testimonies, and there might find a path. For most of the copies have not, Because I thought, as is read in some; but only, I thought. But what is here written, and I turned away my feet: some read, Because I thought, You also have turned away my feet: that this may rather be ascribed to the grace of God, according to the Apostle's words, For it is God who works in us. [Philippians 2:13]...

58. Lastly, when he had received this blessing of grace, he says, I was ready, and was not disturbed, that I may keep Your commandments [Psalm 118:60]. Which some have rendered, to keeping Your commandments, some that I should keep, others to keep, the Greek being τοῦ φυλ·ξασθαι .

59. But in what manner he was ready to keep the divine commandments, he has added, in these words: The bands of the ungodly have surrounded me: but I have not forgotten Your law [Psalm 118:61]. The bands of the ungodly are the hindrances of our enemies, whether spiritual, as the devil and his angels, or carnal, the children of disobedience, in whom the devil works. [Ephesians 2:2] For this word peccatorum is not from peccata, sins; but from peccatores, sinners. Therefore when they threaten evils, with which to alarm the righteous, that they may not suffer for the law of God, they, so to speak, entangle them with bands, with a strong and tough cord of their own. For they draw iniquity like a long rope, [Isaiah 5:18] and thus endeavour to entangle the holy, and sometimes are allowed so to do.

60. At midnight, he says, I rise to give thanks unto You: because of Your righteous judgments [Psalm 118:62]. This very fact, that the bands of the ungodly surround the righteous, is one of the righteous judgments of God. On which account the Apostle Peter says, The time has come when judgment must begin at the house of the Lord. [1 Peter 4:17] For he says this of the persecutions which the Church suffered, when the bands of the ungodly surrounded them. I suppose, therefore, that by midnight we should understand the heavier seasons of tribulation. In which he said, I arose: since He did not so afflict him, as to cast him down; but tried him, so that he arose, that is, that through this very tribulation he might advance unto a bolder confession.

61. For I imagine that what follows, I am a companion of all them that fear You, and keep Your commandments [Psalm 118:63], does relate to the Head Himself, as it is in the Epistle which is inscribed to the Hebrews: Both He that sanctifies and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren.. ..Therefore Jesus Himself speaks in this prophecy: some things in His Members and in the Unity of His Body, as if in one man diffused over the whole world, and growing up in succession throughout the roll of ages: and some things in Himself our Head. And on this account, that since He became the companion of His brethren, God of men, the Immortal of the mortal, for this reason the seed fell upon the earth, that by its death it might produce much fruit; he next adds concerning this very fruit, The earth, O Lord, is full of Your mercy [Psalm 118:64]. And whence this, save when the ungodly is justified? That we may make progress in the knowledge of this grace, he adds, O teach me Your righteousnesses!

Teth

62. You have dealt in sweetness with Your servant: according unto Your word; or rather, according unto Your utterance [Psalm 118:65]. The Greek word χρηστότης has been variously rendered by our translators by the words sweetness and goodness. But since sweetness may exist also in evil, since all unlawful and unclean things afford pleasure, and it may also exist in that carnal pleasure which is permitted; we ought to understand the word sweetness, which the Greeks termed χρηστότης, of spiritual blessings: for on this account our translators have preferred to term it goodness. I think therefore that nothing else is meant by the words, You have dealt in sweetness with Your servant, than this, You have made me feel delight in that which is good. For when that which is good delights, it is a great gift of God. But when the good work which the law commands is done from a fear of punishment, not from a delight in righteousness, when God is dreaded, not loved; it is the act of a slave, not of a freeman.

63. O learn me sweetness, and understanding, and knowledge, he says, for I have believed Your commandments [Psalm 118:66]. He prays these things may be increased and perfected. For they who said, Lord, increase our faith, [Luke 17:5] had faith. And as long as we live in this world, these are the words of those who are making progress. But he adds, understanding, or, as most copies read, discipline. Now the word discipline, for which the Greeks use παιδεία, is employed in Scripture, where instruction through tribulation is to be understood: according to the words, Whom the Lord loves He disciplines, and scourges every son whom He receives. [Hebrews 12:6] In the literature of the Church this is usually called discipline. For this word, παιδεία, is used in the Greek in the Epistle to the Hebrews, where the Latin translator says, No discipline for the present seems to be joyous, but grievous, etc. [Hebrews 12:11] He therefore toward whom the Lord deals in sweetness, that is, he in whom He mercifully inspires delight in that which is good, ought to pray instantly, that this gift may be so increased unto him, that he may not only despise all other delights in comparison with it, but also that he may endure any amount of sufferings for its sake. Thus is discipline healthfully added to sweetness. This discipline ought not to be desired, and prayed for, for a small measure of grace and goodness, that is, holy love; but for so great, as may not be extinguished by the weight of the chastening:...so much in fact as to enable him to endure with the utmost patience the discipline. In the third place is mentioned knowledge; since, if knowledge in its greatness outstrips the increase of love, it does not edify, but puffs up. [1 Corinthians 8:1]...

64. But in that he says, not, Give unto me; but, O learn me; how is the sweetness taught, if it be not given? Since many know what does not delight them, and find no sweetness in things of which they have knowledge. For sweetness cannot be learned, unless it please. Also discipline, which signifies the tribulation which chastens, is learned by receiving; that is, not by hearing, or reading, or thinking, but by feeling....

65. He adds, for I have believed Your commandments, and herein we may justly enquire, why he said not, I obeyed, rather than, I believed. For commandments are one thing, promises another. We undertake to obey commandments, that we may deserve to receive promises. We therefore believe promises, obey commandments....Teach me therefore sweetness by inspiring charity, teach me discipline by giving patience, teach me knowledge by enlightening my understanding: for I have believed Your commandments. I have believed that You who are God, and who gives to man whence You may cause him to do what You command, have commanded these things.

66. Before I was humbled, I went wrong; wherefore I have kept Your word [Psalm 118:67]; or, as some have it more closely, Your utterance, that is, lest I should be humbled again. This is better referred to that humiliation which took place in Adam, in whom the whole human creature, as it were, being corrupted at the root, as it refused to be subject to truth, was made subject to vanity. Which it was profitable to the vessels of mercy to feel, that by throwing down pride, obedience might be loved, and misery perish, never again to return.

67. Sweet are You, O Lord; or, as many have it, Sweet are You, even Thou, O Lord [Psalm 118:68]. Some also, Sweet are You, or, Good are You: as we have before treated of this word: and in Your sweetness teach me Your statutes. He truly desires to do the righteousnesses of God, since he desires to learn them in His sweetness from Him unto whom he has said, Sweet are You, O Lord.

68. Next he says, The iniquity of the proud has been multiplied upon me [Psalm 118:69]: of those, that is, whom it profited not that human nature was humbled after it went wrong. But I will search Your commandments with my whole heart. Howsoever, he says, iniquity shall abound, love shall not grow cold in me. [Matthew 24:12] He, as it were, says this, who in His sweetness learns the righteousnesses of God. For in proportion as the commandments of Him who aids us are the more sweet, so much the more does he who loves Him search after them, that he may perform them when known, and may learn them by doing them; because they are more perfectly understood when they are performed.

69. Their heart is curdled as milk [Psalm 118:70]. Whose, save the proud, whose iniquity he has said has been multiplied upon him? But he wishes it to be understood by this word, and in this passage, that their heart has become hard. It is used also in a good sense, and is understood to mean, full of grace: for this word, some have also interpreted curdled....

70. It is good for me that You have humbled me: that I might learn Your righteousnesses [Psalm 118:71]. He has said something kindred to this above. For by the fruit itself he shows that it was a good thing for him to be humbled; but in the former passage he has stated the cause also, in that he had felt beforehand that humiliation which resulted from his punishment, when he went wrong. But in these words, Wherefore have I kept Your word: and again in these, That I might learn Your righteousnesses: he seems to me to have signified, that to know these is the same thing as to keep them, to keep them the same thing as to know them. For Christ knew what He reproved; and yet He reproved sin, though it is said of Him that He knew not sin. [2 Corinthians 5:21] He knew therefore by a kind of knowledge, and again He knew not by a kind of ignorance. Thus also many learn the righteousnesses of God, and learn them not. For they know them in a certain way; and, again do not know them from a kind of ignorance, since they do them not. In this sense the Psalmist therefore is to be understood to have said, That I might learn Your righteousnesses, meaning that kind of knowledge whereby they are performed.

71. But that this is not gained, save through love, wherein he who does them has delight, on which account it is said, In Your sweetness teach me Your righteousnesses: the following verse shows, wherein he says, The law of Your mouth is better unto me than thousands of gold and silver [Psalm 118:72]: so that love loves the law of God more than avarice loves thousands of gold and silver.

Jod

72. ...Your hands have made me, and fashioned me [Psalm 118:73]. The hands of God are the power of God. Or if the plural number moves them, since it is not said, Your hand, but, Your hands; let them understand by the hands of God the power and wisdom of God, both of which titles are given to one Christ, [1 Corinthians 1:24] who is also understood under the figure, Arm of the Lord. Or let them understand by the hands of God, the Son and the Holy Spirit; since the Holy Spirit works conjointly with the Father and the Son: whence says the Apostle, But all these works that one and the self-same Spirit: [1 Corinthians 12:11] he said, one and the self-same; lest as many spirits as works might be imagined, not that the Spirit works without the Father and the Son. It is easy therefore to see how the hands of God are to be understood: provided, at the same time, that He be not denied to do those things through His Word which He does by His hands: nor be considered not to do those things with His hands, which He does through His word....But is this said in respect of Adam? From whom since all men were propagated, what man, since Adam was made, may not say that he himself also was made by reason of procreation and generation from Adam? Or may it rightly be said, in this sense, Your hands have made me, and fashioned me, namely, that every man is born even of his parents not without the work of God, God creating, they generating? Since, if the creative power of God be withdrawn from things, they perish: nor is anything at all, either of the world's elements, or of parents, or of seeds, produced, if God does not create it....

73. The Greek version has a more concise expression for our, Give me understanding, συν·τισον με, expressing give understanding by the single word συν·τισον, which the Latin cannot do; as if one could not say, Heal me; and it were necessary to say, Give me health, as it is here said, Give me understanding; or, make me whole, as here it may be said, make me intelligent. This indeed an Angel could do: for he said to Daniel, I have come to give you understanding; [Daniel 10:14] and this word is in the Greek, as it is here also, συν·τισαί σε; as if the Latin translator were to render θεραπεῦσαί σε by sanitatem dare tibi. For the Latin interpreter would not make a circumlocution by saying, to give you understanding, if, as we say from health, to heal you, so one could say from intellect, to intellectuate you. But if an Angel could do this, what reason is there that this man should pray that this be done for him by God? Is it because God had commanded the Angel to do it? Just so: for Christ is understood to have given this command to the Angel. [Daniel 8:15-16]...

74. That I may learn Your commandments. Since Thou, says he, hast formed me, do Thou new form me; that that may be done in Christ's Body, which the Apostle speaks of, Be transformed by the renewing of your mind. [Romans 12:2]

75. They that fear You, he says, will see me, and be glad [Psalm 118:74]: or, as other copies have it, will be joyful: because I have hoped in Your word: that is, in the things which You have promised, that they may be the sons of promise, the seed of Abraham, in whom all nations are blessed. Who are they who fear God, and whom will they see and be glad, because he has put his trust in the word of God? Whether it be the body of Christ, that is, the Church, whose words these are through Christ, or within it, and concerning it, these are as it were the words of Christ concerning Himself; are not they themselves among those who fear God?...The same persons, who see the Church and are glad, are the Church. But why said he not, They who fear You see me, and are glad: whereas he has written, fear You, in the present tense; while the verbs shall see, and shall be glad, are futures? Is it because in the present state there is fear, as long as man's life is a temptation upon earth; but the gladness which he desired to be understood, will be then, when the righteous shall shine in the kingdom of their Father like the sun. [Matthew 13:43]...

76. I know, she says, O Lord, that Your judgments are righteous, and that in Your truth You have humbled me [Psalm 118:75]. O let Your merciful kindness be my comfort, according to Your word unto Your servant [Psalm 118:76]. Mercy and truth are so spoken of in the Divine Word, that, while they are found in many passages, especially in the Psalms, it is also so read in one place, All the paths of the Lord are mercy and truth. And here indeed he has placed truth first, whereby we are humbled unto death, by the judgment of Him whose judgments are righteousness: next mercy, whereby we are renewed unto life, by the promise of Him whose blessing is His grace. For this reason he says, according to Your Word unto Your servant: that is, according to that which You have promised unto Your servant. Whether therefore it be regeneration whereby we are here adopted among the sons of God, or faith and hope and charity, which three are built up in us, although they come from the mercy of God; nevertheless, in this stormy and troublesome life they are the consolations of the miserable, not the joys of the blessed.

77. But since those things are destined to happen after and through these, he next says, O let Your loving mercies come upon me, and I shall live [Psalm 118:77]. For then indeed I shall truly live, when I shall not be able to fear lest I die. This is styled life absolutely and without any addition; nor is any life save that which is everlasting and blessed understood, as though it alone were to be called life, compared with which that which we now lead ought rather to be called death than life: according to those words in the Gospel, If you will enter into life, keep the commandments. [Matthew 19:17]...

78. He then goes on as follows: Let the proud be confounded, for they have unrighteously practised iniquity against me: but I will be occupied in Your commandments [Psalm 118:78]. Behold, what he says, the meditation of the law of God, or rather, his meditation the law of God.

79. Let such as fear You, he says, and have known Your testimonies, be turned unto me [Psalm 118:79]. But who is he who says this? For no mortal will venture to say this, or if he say it, should be listened to. Indeed, it is He who above also has interposed His own words, saying, I am a partaker with all them that fear You. Because He was made sharer in our mortal state, that we might also become partakers in His Divine Nature, we became sharers in One unto life, He a sharer in many unto death. He it is unto whom they that fear God turn, and who know the testimonies of God, so long before predicted of Him through the Prophets, a little before displayed in His presence through miracles.

80. O let my heart, he says, be unspotted in Your righteousnesses, that I be not ashamed [Psalm 118:80]. He returns to the words of His body, that is, His holy people, and now prays that his heart may be made unspotted, that is, the heart of His members; in the righteousnesses of God, not in their own strength: for He has prayed for this, not presumed upon it. In the words he has added, that I be not ashamed, there is a resemblance to some of the earlier verses of this Psalm. Whereas there, in the words, O that, he signifies a wish, he has here expressed himself in the more open words of one praying: O let my heart be sound: so that in neither of these two sentences, each of which is one and the same, there is found the boldness of one who trusts in his own free will against grace. While he says there, so shall I not be confounded: he says here, that I be not ashamed. The heart then of the members and the body of Christ is made unspotted, through the grace of God, by means of the very Head of that Body, that is, through Jesus Christ our Lord, by the laver of regeneration, [Titus 3:5] wherein all our past sins have been blotted out; through the aid of the Spirit, whereby we lust against the flesh, that we be not overcome in our fight; [Galatians 5:17] through the efficacy of the Lord's Prayer, wherein we say, Forgive us our trespasses. [Matthew 6:12] Thus regeneration having been given to us, our conflict having been aided, prayer having been poured forth, our heart is made unspotted, so that we be not ashamed. [Luke 6:37-38]

Caph

81. My soul has failed for Your salvation: and I have hoped because of Your word [Psalm 118:81]. It is not every failing that should be supposed to be blameable or deserving punishment: there is also a failing that is laudable or desirable....For it is said of a good failing: My soul has a desire and failing to enter into the courts of the Lord. So also here he says not, fails away from Your salvation, but fails for Your salvation, that is, towards Your salvation. This losing ground is therefore good: for it does indicate a longing after good, not as yet indeed gained, but most eagerly and earnestly desired. But who says this, save the chosen generation, the royal priesthood, the holy nation, the peculiar people, [1 Peter 2:9] longing for Christ from the origin of the human race even unto the end of this world, in the persons of those who, each in his own time, have lived, are living, or are to live here?...The first seasons of the Church, therefore, had Saints, before the Virgin's delivery, who desired the advent of His Incarnation: but these times, since He has ascended into heaven, have Saints who desire His manifestation to judge the quick and the dead....And I have hoped because of Your word: that is, of Your promise; a hope which causes us to await with patience that which is not seen by those who believe. Here also the Greek has the word ἐ πήλπισα, which some of our translators have preferred rendering by, hoped-more; since beyond doubt it will be greater than can be described.

82. My eyes, he says, have failed for Your word, saying, O when will You comfort me? [Psalm 118:82]. Behold that praiseworthy and blessed failing, in the eyes again, but his inner eyes, not arising from infirmity of mind, but from the strength of his longing for the promise of God: for this he says, for Your word. But in what sense can such eyes say, When will You comfort me? save when we pray and groan with such earnestness and ardent expectation? For the tongue, not the eyes, is wont to speak: but in some sense the voice of the eyes is the longing of prayer. But in the words, When will You comfort me? he shows that he endures as it were delay. Whence is this also, How long, Lord, will You punish me? And this is done either that the happiness may be the sweeter when deferred, or this is the sentiment of those who long, since the space of time, which may be short to Him who comes to their aid, is tedious to the loving. But God knows what He does and when, for He has ordered all things in measure and number and weight. [Wisdom 11:18]

83. But when spiritual desires burn, carnal desires without doubt cool: on this account follows, Since I have become like a bottle in the frost, I do not forget Your righteousnesses [Psalm 118:83]. Truly he desires this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish; and hence it arises that the righteousnesses of God do not slip from the memory, as long as we do not meditate apart from them; since what the Apostle says is brought to pass: Make not provision for the flesh, to fulfil the lusts thereof. [Romans 13:14] And I do not forget Your righteousness: that is, I forget them not, because I have become such. For the fervour of lust has cooled, that the memory of love might glow.

84. How many are the days of Your servant? When will You be avenged of them that persecute me? [Psalm 118:84]. In the Apocalypse, [Revelation 6:10-11] these are the words of the Martyrs, and long-suffering is enjoined them until the number of their brethren be fulfilled. The body of Christ then is asking concerning its days, what they are to be in this world, and that no man might suppose that the Church would cease to exist here before the end of the world came, and that some time would elapse in this world, while the Church was now no more on earth; therefore, when he had enquired concerning the days, he added also respecting the judgment, showing indeed that the Church would exist on earth until the judgment, when vengeance shall fall upon Her persecutors. But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, It is not for you to know the times and the seasons; [Acts 1:7] why should we not believe that in this passage of the Psalm it was prophesied that they should ask this very question, and that the words of the Church, which were so long before uttered here, were fulfilled in their question?

85. In what follows: The wicked have told me pleasant tales: but not like Your law, O Lord [Psalm 118:85]: the Latin translators have endeavoured to render the Greek ‡ δολεσχίας, which cannot be expressed in one Latin word, so that some have rendered it delights, and others fablings, so that we must understand to be meant some kind of compositions, but in discourse of a nature to give pleasure. Both secular literature, and the Jewish book entitled Deuterosis, containing besides the canon of divine Scripture thousands of tales, comprise these in their different sects and professions; the vain and wandering loquacity of heretics holds them also. All these he wished to be considered as wicked, by whom he says that ‡ δολεσχίαι were related to him, that is, compositions which gave pleasure solely in their style: But not, he adds, as Your law, O Lord; because truth, not words, pleases me therein.

86. Lastly, he adds, All Your commandments are truth: they have persecuted me unjustly; O be Thou my help [Psalm 118:86]. And the whole sense depends upon the foregoing: How many are the days of Your servant: when will You be avenged of them that persecute me? For that they may persecute me, they have related to me these pleasant tales; but I have preferred Your law to them, which on that account has pleased me more, because all Your commandments are true; not as in their discourses, where vanity abounds. And for this reason they have persecuted me falsely, because in me they have persecuted nothing save the truth. Therefore help Thou me, that I may struggle for the truth even unto death; because this is at once Your commandment, and therefore it is also the truth.

87. When the Church acted thus, She suffered what he has added, They had almost made an end of me upon earth [Psalm 118:87]: a great slaughter of martyrs having been made, while they confess and preach the truth. But since it is not in vain said, O help Thou me; he adds, But I forsook not Your commandments.

88. And that She might persevere unto the end, O quicken me, he says, after Your loving mercy: and so shall I keep the testimonies of Your mouth [Psalm 118:88]; where the Greek has Μαρτύρια . This was not to be passed over in silence, on account of that sweetest name of Martyrs, who beyond doubt when so great cruelty of the persecutors was raging, that the Church was almost made an end of upon earth, would never have kept the testimonies of God, unless that had been vouchsafed them which is here spoken of, O quicken me after Your loving-kindness. For they were quickened, lest by loving life, they should deny the life, and by denying it, should lose it: and thus they who for life refused to forsake the truth, lived by dying for the truth.

Lamed

89. The man who speaks in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, The wicked have persecuted me; and, They have almost made an end of me upon earth [Psalm 118:89]; burning with longings for the heavenly Jerusalem; looked up to the realms above, and said, O Lord, Your word endures for ever in heaven; that is, among Your Angels who serve everlastingly in Your armies, without desertion.

90. But the next verse, after heaven, pertains consequently to earth. For this is one verse of the eight which relate to this letter. For eight verses are appended to each of these Hebrew letters, until this long Psalm be ended. Your truth also remains from one generation to the other: You have laid the foundation of the earth, and it abides [Psalm 118:90]. Beholding therefore the earth next after heaven with the gaze of a faithful mind, he finds in it generations which are not in heaven, and says, Your truth remains from one generation to the other: signifying all generations by this expression, from which the Truth of God was never absent in His saints, at one time fewer, at one time more in number, according as the times happened or shall happen to vary; or wishing two particular generations to be understood, one pertaining to the Law and the Prophets, another to the Gospel....

91. Day continues according to Your ordinance [Psalm 118:91]. For all these things are day: and this is the day which the Lord has made: let us rejoice and be glad in it: and let us walk honestly as in the day. [Romans 13:13] For all things serve You. He said all things of some: all which belong to this day serve You. For the ungodly of whom it is said, I have compared your mother unto the night, do not serve You.

92. He then looks back towards the source of this earth's deliverance, which caused it to abide when founded; and adds, If my delight had not been in Your law, I should perchance have perished in my humiliation [Psalm 118:92]. This is the law of faith, not a vain faith, but that which works through love. [Galatians 5:6] Through this grace is gained, which makes men courageous in temporal tribulation, that they may not perish in the humiliation of mortality.

93. I will never forget, he says, Your righteousnesses, for with them You have quickened me [Psalm 118:93]. Behold how it was that he did not perish in his humiliation. For, save God quickens, what is man, Who can indeed kill, but cannot quicken himself?

94. He next adds: I am Yours: O save me, for I have sought Your righteousnesses [Psalm 118:94]. We must not understand lightly the words, I am Yours. For what is not His? Why then is it that the Psalmist has commended himself unto God somewhat in a more familiar sense, in these words, I am Yours: O save me; save because he wished it to be understood that he had desired to be his own only to his harm, which is the first and the greatest evil of disobedience? And as if he should say, I wished to be my own, and I lost myself: I am Yours, he says, O save me, for I have sought Your righteousnesses; not my own inclinations, whereby I was my own, but Your righteousnesses, that I might now be Yours.

95. The ungodly, he says, have awaited me that they might destroy me; but I have understood Your testimonies [Psalm 118:95]. What means, that they might destroy me? Did he then fear that he should perish altogether at the death of his body? God forbid! And what means, have awaited me, save that he should consent with them unto iniquity? For then they would destroy him. And he has said why he has not perished: I understood Your testimonies. The Greek word, Μαρτύρια, sounds more familiarly to the ears of the Church. For though they should slay me not consenting unto them, yet while I confessed Your testimonies (martyria) I should not perish; but they who, that they might destroy me, were waiting till I should consent unto them, tortured me even when I did confess them. Yet he did not leave that which he had understood, looking on it and seeing an end without end, if only he should persevere unto the end.

96. Lastly, he next says, I have seen an end of all consummation: but Your commandment is exceeding broad [Psalm 118:96]. For he had entered into the sanctuary of God, and had understood the end. Now all consummation appears to me in this place to signify, the striving even unto death for the truth, [Sirach 4:28] and the endurance of every evil for the true and chief good: the end of which consummation is to excel in the kingdom of Christ, which has no end; and there to have without death, without pain, and with great honour, life, acquired by the death of this life, and by sorrows and reproaches. But in what he has added, Your commandment is exceeding broad; I understand only love. For what would it have profited him, whatever death impended over him, in the midst of whatsoever torment, to confess those testimonies, if love were not in the confessor?...Broad therefore is the commandment of charity, that twofold commandment, whereby we are enjoined to love God and our neighbour. But what is broader than that, on which hang all the Law and the Prophets? [Matthew 22:37-40]

Mkk

97. We have frequently admonished you, that love was to be understood by that praiseworthy breadth, by means of which, while we do the commandments of God, we feel no straitness. On this account also after saying above in this great Psalm, Your commandment is exceeding broad: in the following verse he shows wherefore it is broad: what love have I unto Your law, O Lord! [Psalm 118:97]. Love is therefore the breadth of the commandment. For how can it be that what God commands to be loved, be loved, and yet the commandment itself be not loved? For this itself is the law; in all the day, he says, is my study in it. Behold how I have loved it, that in the whole day my study is in it; or rather, as the Greek has it, all the day long, which more fully expresses the continuance of meditation. Now that is to be understood through all time; which is, forever. By such love lust is driven out: lust, which repeatedly opposes our performing the commandments of the law, when the flesh lusts against the spirit: [Galatians 5:17] against which the spirit lusting, ought so to love the law of God, that it be its study during the whole day....

98. And he then adds: You have made me to understand Your commandment above mine enemies; for it is ever with me [Psalm 118:98]. For they have indeed a zeal of God, but not according to knowledge, etc. [Romans 10:2-3] But the Psalmist, who understands the commandment of God above these his enemies, wishes to be found with the Apostle, not having his own righteousness, which is of the law, but that which is of the faith of Christ, which is of God; [Philippians 3:9] not that the Law which his enemies read is not of God, but because they do not understand it, like him who understands it above his enemies, by clinging to the Stone upon which they stumbled. For Christ is the end of the law, etc., [Romans 10:4] that they may be justified freely through His grace; [Romans 3:24] not like those who imagine that they obey the law of their own strength, and are therefore, though by God's law, yet still endeavouring to set up their own righteousness; but as the son of promise, who hungering and thirsty after it, [Matthew 5:6] by seeking, by asking, by knocking, [Matthew 7:7] as it were begs it of the Father, that being adopted he may receive it through His only-begotten Son....His enemies sought from the same commandment temporal rewards; and therefore it was not unto them for ever, as it was unto this man. For they who have translated for ever have rendered better than they who have written for an age, since at the end of time there can be no longer a commandment of the law....

99. But what means the following verse, I have more understanding than my teachers? [Psalm 118:99]. Who is he who had more understanding than all his teachers? Who, I ask, is he, who dares to prefer himself in understanding above all the Prophets, who not only by speaking taught with so excellent authority those who lived with them, but also their posterity by writing?...What is here said, could not have been spoken in Solomon's person....I recognise plainly Him who had more understanding than His teachers, since when He was a boy of twelve years of age, Jesus remained behind in Jerusalem, and was found by His parents after three days' space, sitting in the temple among the doctors, hearing them and asking them questions. [Luke 2:42-46] The Son Himself has said, As My Father has taught Me, I speak these things. [John 8:28] It is very difficult to understand this of the Person of the Word; unless we can comprehend that it is the same thing for the Son to be taught as to be begotten of the Father....He took upon Himself the form of a servant; [Philippians 2:7] for when He had assumed this form, men of more advanced age might think Him fit to be taught as a boy; but He whom the Father taught, had more understanding than all His teachers. For Your testimonies, He says, are my study. For this reason He had more understanding than all His teachers, because He studied the testimonies of God, which, as concerning Himself, He knew better than they, when He spoke these words: You sent unto John, and he bore witness unto the truth. But I receive not testimony from man, etc. [John 5:33-36]

100. But these teachers may be understood very reasonably to be those aged men, of whom he presently says, I am wiser than mine elders [Psalm 118:100]. And this seems to me to be repeated here thus, that that age of His which is well known to us in the Gospel might be called to our remembrance; the age of boyhood, during which He was sitting among the aged, understanding more than all His teachers. For the smaller and the greater in age are wont to be termed younger and elder, although neither of them has arrived at or approached old age; although if we are concerned to seek in the Gospel the express term, elders, more than whom He understood, we find it when the Scribes and Pharisees said to Him, Why do Your disciples transgression the tradition of the elders? For they wash not their hands when they eat bread. [Matthew 15:2] Behold the transgression of the tradition of the elders is objected to Him. But He who was wiser than His elders, let us hear what answer He made them. Why do ye also, He asked, transgress the commandment of God by your tradition? [Matthew 15:3]...

101. But what comes next, does not seem to apply to the Head, but to the Body: I have refrained my feet from every evil way, that I may keep Your words [Psalm 118:101]. For that Head of ours, the Saviour of the Body Himself, could not be borne by carnal lust into any evil way, so that it should be needful for Him to refrain His feet, as though they would go there of their own accord; which we do, when we refrain our evil desires, which He had not, that they may not follow evil ways. For thus we are able to keep the word of God, if we go not after our evil lusts, [Sirach 18:30] so that they attain unto the evils desired; but rather curb them with the spirit which lusts against the flesh, [Galatians 5:17] that they may not drag us away, seduced and overthrown, through evil ways.

102. I have not shrunk, he says, from Your judgments: for You have laid down a law for me [Psalm 118:102]. He has stated what made him fear, so that he refrained his feet from every evil way....Thou, more inward than my inmost self, You have laid down a law within my heart by Your Spirit, as it were by Your fingers, that I might not fear it as a slave without love, but might love it with a chaste fear as a son, and fear it with a chaste love.

103. Consider then what follows: O how sweet are Your words unto my throat! [Psalm 118:103]. Or, as it is more literally rendered from the Greek, Your utterances, above honey and the honeycomb unto my mouth. This is that sweetness which the Lord gives, So that the earth yield her increase: that we do good truly in a good spirit, that is, not from the dread of carnal evil, but from the gladness of spiritual good. Some copies indeed do not read honeycomb: but the majority do. Now the open teaching of wisdom is like honey; but that is like the comb which is squeezed from the more recondite mysteries, as if from cells of wax, by the mouth of the teacher, as if he were chewing it: but it is sweet to the mouth of the heart, not to the mouth of the flesh.

104. But what mean the words, Through Your commandments I get understanding? [Psalm 118:104]. For the expressions, I have understood Your commandments: and, I get understanding through Your commandments; are different. Something else then he signifies that he has understood from the commandments of God: that is, as far as I can see, he says, that by obeying God's commandments he has arrived at the comprehension of those things which he had longed to know....These then are the words of the spiritual members of Christ, Through Your commandments I get understanding. For the body of Christ rightly says these words in those, to whom, while they keep the commandments, a richer knowledge of wisdom is given on account of this very keeping of the commandments. Therefore, he adds, I hate all evil ways. For it is needful that the love of righteousness should hate all iniquity: that love, which is so much the stronger, in proportion as the sweetness of a higher wisdom does inspire it, a wisdom given unto him who obeys God, and gets understanding from His commandments.

Nun

105. Your word is a lantern unto my feet, and a light unto my paths [Psalm 118:105]. The word lantern appears in the word light; my feet are also repeated in my paths. What then means Your Word? [John 1:1] Is it He who was in the beginning God with God, that is, the Word by whom all things were made? It is not thus. For that Word is a light, but is not a lantern. For a lantern is a creature, not a creator; and it is lighted by participation of an unchangeable light....For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: although sometimes day is spoken of, not meaning the Lord, but that day which the Lord has made, and on account of which it is said, Come unto Him, and be lightened. On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse. [Revelation 21:23] But this sense is a solitary one; for it cannot be divinely spoken of any of the saints, nor in any wise lawfully said of any, The Word was made flesh, [John 1:14] save of the one Mediator between God and men. [1 Timothy 2:5] Since therefore the only-begotten Word, coequal with the Father, is styled a light; and man when enlightened by the Word is also called a light, who is styled also a lantern, as John, as the Apostles; and since no man of these is the Word, and that Word by whom they were enlightened is not a lantern; what is this word, which is thus called a light and a lantern at the same time, save we understand the word which was sent unto the Prophets, or which was preached through the Apostles; not Christ the Word, but the word of Christ, of which it is written, Faith comes by hearing, and hearing by the word of God? [Romans 10:17] For the Apostle Peter also, comparing the prophetical word to a lantern, says, whereunto ye do well that you take heed, as unto a lantern, that shines in a dark place. [2 Peter 1:19] What, therefore, he here says, Your word is the word which is contained in all the holy Scriptures.

106. I have sworn, and am steadfastly purposed to keep Your righteous judgments [Psalm 118:106]: as one who walked aright in the light of that lantern, and kept to straight paths. For he calls what he has determined by a sacrament, an oath; because the mind ought to be so fixed in keeping the righteous judgments of God, that its determination should be in the place of an oath. Now the righteous judgments of God are kept by faith; when, under the righteous judgment of God, neither any good work is believed to be fruitless, nor any sin unpunished; but, because the body of Christ has suffered many most grievous evils for this faith, he says, I was humbled above measure [Psalm 118:107]. He does not say, I have humbled myself, so that we must needs understand that humiliation which is commanded; but he says, I was humbled above-measure; that is, suffered a very heavy persecution, because he swore and was steadfastly purposed to keep the righteous judgments of God. And, lest in such trouble faith herself might faint he adds, Quicken me, O Lord, according to Your word: that is, according to Your promise. For the word of the promises of God is a lantern to the feet, and a light to the paths. Thus also above, in the humiliation of persecution, he prayed that God would quicken him.. ..

107. Make the freewill offerings of my mouth well pleasing, O Lord [Psalm 118:108]: that is, let them please You; do not reject, but approve them. By the freewill offerings of the mouth are well understood the sacrifices of praise, offered up in the confession of love, not from the fear of necessity; whence it is said, a freewill offering will I offer You. But what does he add? and teach me Your judgments? Had he not himself said above, From Your judgments I have not swerved? How could he have done thus, if he knew them not? Moreover, if he knew them, in what sense does he here say, and teach me Your judgments? Is it as in a former passage, You have dealt in sweetness with Your servant: presently after which we find, teach me sweetness? This passage we explained as the words of one who was gaining in grace, and praying that he might receive in addition to what he had received.

108. My soul is always in Your hand [Psalm 118:109]. Some copies read, in my hand: but most, in Your hand; and this latter is indeed easy. For the souls of the righteous are in God's hand: [Wisdom 3:1] in whose hand are both we and our words. [Wisdom 7:16] And I do not forget Your law: as if his memory were aided to remember God's law by the hands of Him in whose hands is his soul. But how the words, My soul is in my hands, can be understood, I know not. For these are the words of the righteous, not of the ungodly; of one who is returning to the Father, not departing from the Father.. ..Is it perhaps said, My soul is in my hands, in this sense, as if he offered it to God to be quickened? Whence in another passage it is said, Unto You, O Lord, have I lifted up my soul. Since here too he had said above, Quicken Thou me.

109. The ungodly, he says, have laid a snare for me: but yet I swerved not from Your commandments [Psalm 118:110]. Whence this, unless because his soul is in the hands of God, or in his own hands is offered to God to be quickened?

110. Your testimonies have I gained in heritage for ever [Psalm 118:111]. Some wishing to express in one word what is put in one word in the Greek, have translated it hereditavi. Which although it might be Latin, yet would rather signify one who gave an inheritance than one who received it, hereditavi being like ditavi. Better, therefore, the whole sense is conveyed in two words, whether we say, I have possessed in heritage, or, I have gotten in heritage: not gotten heritage, but gotten in heritage. If it be asked, what he gained in heritage, he replies, Your testimonies. What does he wish to be understood, save that he might become a witness of God, and confess His testimonies, that is, that he might become a Martyr of God, and might declare His testimonies, as the Martyrs do, was a gift bestowed upon him by the Father, of whom he is heir?...But even their wish was prepared by the Lord. For this reason he says he has gained them in heritage, and this for ever; because they have not in them the temporal glory of men who seek vain things, but the eternal glory of those who suffer for a short season, and who reign without end. Whence the next words, Because they are the very joy of my heart: although the affliction of the body, yet the very joy of the heart.

111. He then adds: I have applied my heart to fulfil Your righteousness for ever, for my reward [Psalm 118:112]. He who says, I have applied my heart, had before said, Incline my heart unto Your testimonies: so that we may understand that it is at once a divine gift, and an act of free will. But are we to fulfil the righteousnesses of God for ever? Those works which we perform in regard to the need of our neighbours, cannot be everlasting, any more than their need; but if we do not do them from love, there is no righteousness; if we do them from love, that love is everlasting, and an everlasting reward is in store for it.

Samech

112. I have hated the unrighteous; and Your law have I loved [Psalm 118:113]. He says not, I hate the wicked, and love the righteous; or, I hate iniquity, and love Your law; but, after saying, I have hated the unrighteous, he explains why, by adding, and Your law have I loved; to show, that he did not hate human nature in unrighteous men, but their unrighteousness whereby they are foes to the law, which he loves.

113. He next adds: You are my helper and my taker up [Psalm 118:114]: my helper, to do good works: my taker up, to escape evil ones. In the next words, I have hoped more on Your word, he speaks as a son of promise.

114. But what is the meaning of the following verse: Away from me, you wicked, and I will search the commandments of my God? [Psalm 118:115]. For he says not, I will perform; but, I will search. In order, therefore, that he may diligently and perfectly learn that law, he bids the wicked depart from him, and even forcibly drives them away from his company. For the wicked exercise us in the fulfilment of the commandments, but lead us away from searching into them; not only when they persecute, or wish to litigate with us; but even when they court us, and honour us, and yet expect us to occupy ourselves in aiding their own vicious and busy desire, and to bestow our time upon them; or at least harass the weak, and compel them to bring their causes before us: to whom we dare not say, Man, who made me a judge or a divider over you? [Luke 12:14] For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum. [1 Corinthians 6:1-6]...Certainly, on account of those who carry on law suits pertinaciously with one another, and, when they harass the good, scorn our judgments, and cause us to lose the time that should be employed upon things divine; surely, I say, on account of these men we also may exclaim in these words of the Body of Christ, Away from me, you wicked! And I will search the commandments of my God.

115. O establish me according to Your word and I shall live: and let me not be disappointed of my hope [Psalm 118:116]. He who had before said, You are my taker up, prays that he may be more and more borne up, and be led unto that, for the sake of which he endures so many troubles; trusting that he may there live in a truer sense, than in these dreams of human affairs. For it is said of the future, and I shall live, as if we did not live in this dead body. While we await the redemption of our body, we are saved by hope, and hoping for that we see not, we await with patience. [Romans 8:23-25] But hope disappoints not, if the love of God be spread abroad in our hearts through the Holy Spirit which is given unto us. [Romans 5:5] And, as though it were answered him in silence, Thou dost not wish to be disappointed of your hope? Cease not to meditate upon My righteousnesses: and, feeling that this meditation is usually hindered by the weaknesses of the soul, Help me, he says, and I shall be safe; yea, I will meditate in Your righteousnesses always [Psalm 118:117].

116. You have scorned all, or, as it seems more closely translated from the Greek, You have brought to nought all them that depart from Your righteousnesses: for their thought is unrighteous [Psalm 118:118]. For this reason he exclaimed, Help Thou me, and I shall be safe; yea, I will meditate in Your righteousnesses always: because God brings to nought all those who depart from His righteousnesses. But why do they depart? Because their thought is, he says, unrighteous. They advance in that direction, while they depart from God. All deeds, good or bad, proceed from the thoughts: in his thoughts every man is innocent, in his thoughts every man is guilty....

117. The next words in the Psalm are, I have counted, or thought, or esteemed, all the ungodly of the earth as transgressors [Psalm 118:119]. In the Latin version many different renderings are given of the Greek ἐ λογισ·μην; but this passage has a deep meaning. For the following words, Therefore have I ever loved Your testimonies: make it far more profound. For the Apostle says, The law works wrath; and, explaining these words, he adds, For where no law is, there is no transgression: [Romans 4:15] thereby showing that not all are transgressors. For all have not the law. That all have not the law, he declares more explicitly in another passage, as many as have sinned without law, shall also perish without law. [Romans 2:12] What then means, I have held all the ungodly of the earth as transgressors? As transgressors; or rather transgressing, for the Greek says, παραβαίνοντας, not παραβ·τας ....The law entered that sin might abound. But since all sins are remitted through grace, not only those which are committed without the law, but those also which are committed in the law; he adds, But where sin abounded, grace did much more abound. [Romans 5:20]...But, indeed, when the Apostle said, As many as have sinned without law, shall perish without law, he was speaking of that law which God gave to His people Israel through Moses His servant....For some even Catholic expositors, from a want of sufficient heedfulness, have pronounced contrary to the truth, that those who have sinned without the law perish; and that those who have sinned in the law, are only judged, and do not perish, as if they should be considered destined to be cleansed by means of transitory punishments, as he of whom it is said, he himself shall be saved, yet so as by fire.. ..The Psalmist also has subjoined: Therefore I loved Your testimonies. As if he should say: Since the law, whether given in paradise, or implanted by nature, or promulgated in writing, has made all the sinners of the earth transgressors; Therefore I loved Your testimonies, which are in Your laws of Your grace; so that not my but Your righteousness is in me. For the law profits unto this end, that it send us forward unto grace. For not only because it testifies towards the manifestation of the righteousness of God, which is without the law; but also in this very point that it renders men transgressors, so that the letter even slays, it drives us to fly unto the quickening Spirit, through whom the whole of our sins may be blotted out, and the love of righteous deeds be inspired. [2 Corinthians 3:6]...

118. The grace of God, then, being known, which alone frees from transgression, which is committed through knowledge of the law, he says, in prayer, Fix with nails my flesh in Your fear [Psalm 118:120]. For this some Latin interpreters have literally rendered the Greek καθήλωσον, which that language has expressed in one word. Some have preferred to render by the word confige, without adding clavis; and while they thus desire to construe one Latin by one Greek word, have failed to express the full meaning of the Greek καθήλωσον, because in confige nails are not mentioned, but καθήλωσον cannot be taken but of nails, nor can fix with nails be expressed without using two words in Latin....Hath he added, For I have feared Your judgments? What means, Fix me in Your fear: for I have feared? If he had already feared, or if he was now fearing, why did he still pray God to crucify his flesh in His fear? Did he wish so much additional fear imparted to him as would suffice for crucifying his flesh, that is, his carnal lusts and affections; as though he should say, Perfect in me the fear of You; for I have feared Your judgments? But there is here even a higher sense, which must, as far as God allows, be derived from searching the recesses of this Scripture: that is, in the chaste fear of You, which abides from age to age, let my carnal desires be quenched; For I have feared Your judgments, when the law, which could not give me righteousness, threatened me punishment....For the inclination to sin lives, and it then appears in deed, when impunity may be hoped for. But when punishment is considered sure to follow, it lives latently: nevertheless it lives. For it would rather it were lawful to sin, and it grieves that what the law forbids, is not lawful; because it is not spiritually delighted with the blessing of the law, but carnally fears the evil which it threatens. But that love, which casts out this fear, fears with a chaste fear to sin, although no punishment follow; because it does not even judge that impunity will follow, since from love of righteousness it considers the very sin itself a punishment. With such a fear the flesh is crucified; since carnal delights, which are forbidden rather than avoided by the letter of the law, are overcome by the delight in spiritual blessings, and also when the victory is perfected are destroyed.

Ain

119. I have dealt judgment and righteousness; O give me not over unto mine oppressors [Psalm 118:121]. It is not wonderful that he should have dealt judgment and righteousness, since he had above prayed for a chaste fear from God, whereby to fix with nails his flesh, that is, his carnal lusts, which are wont to hinder our judgment from being right. But although in our customary speech judgment is either right or wrong, whence it is said to men in the Gospel, Judge not according to the persons, but judge righteous judgment: [John 7:24] nevertheless in this passage judgment is used as though, if it were not righteous, it ought not to be called judgment; otherwise it would not be enough to say, I have dealt judgment, but it would be said, I have dealt righteous judgment....

120. Whoever therefore in the chaste fear of God has his flesh crucified, and corrupted by no carnal allurement, deals judgment and the work of righteousness, ought to pray that he may not be given up to his adversaries; that is, that he may not, through his dread of suffering evils, yield unto his adversaries to do evil. For he receives power of endurance, which guards him from being overcome with pain, from Him from whom he receives the victory over lust, which prevents his being seduced by pleasure.

121. He next says, Take off Your servant to that which is good, that the proud calumniate me not [Psalm 118:122]. They drive me on, that I may fall into evil; do Thou take me off to that which is good. They who rendered these words by the Latin, calumnientur, have followed a Greek expression, not commonly used in Latin. Have the words, Let not the proud calumniate me, the same force, as, Let them not succeed in calumniating me?

122. ...To prefigure His Cross, Moses by the merciful command of God raised aloft on a pole the image of a serpent in the desert, that the likeness of sinful flesh which must be crucified in Christ might be prefigured. [John 3:14] By gazing upon this healing Cross, we cast out all the poison of the scandals of the proud: the Cross, which the Psalmist intently looking upon, says, My eyes have failed for Your salvation, and for the words of Your righteousness [Psalm 118:123]. For God made Christ Himself to be sin for us, on account of the likeness of sinful flesh, that we may be made the righteousness of God in Him. For His utterance of the righteousness of God he therefore says that his eyes have failed, from gazing ardently and eagerly, while, remembering human infirmity, he longs for divine grace in Christ.

123. In connection with this he goes on to say, O deal with Your servant according to Your loving mercy [Psalm 118:124]; not according to my righteousness. And teach me, he says, Your righteousnesses; those beyond doubt, whereby God renders men righteous, not they themselves.

124. I am Your servant. O grant me understanding, that I may know Your testimonies [Psalm 118:125]. This petition must never be intermitted. For it suffices not to have received understanding, and to have learned the testimonies of God, unless it be evermore received, and evermore in a manner quaffed from the fountain of eternal light. For the testimonies of God are the better and the better known, the more understanding a man attains to.

125. It is time, he says, for the Lord to lay to His hand [Psalm 118:126]. For this is the reading of most copies: not as some have, O Lord. Now what is this, save the grace which was revealed in Christ at its own time? Of which season the Apostle says, But when the fullness of time had come, God sent His Son. [Galatians 4:4]...But wherefore is it that, seemingly anxious to show the Lord that it was time to lay to His hand, he has subjoined, They have scattered Your law; as if it were the season for the Lord to act, because the proud scattered His law. For what means this? In the wickedness of transgression, they have not guarded its integrity. It was needful therefore that the Law should be given to the proud and those presuming in the freedom of their own will, after a transgression of which whosoever were contrite and humbled, might run no longer by the Law, but by faith, to aiding grace. When the Law therefore was scattered, it was time that mercy should be sent through the only-begotten Son of God.

126. Therefore, he says, I love Your commandments above gold and topaz [Psalm 118:127]. Grace has this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love...Therefore, they are above gold and topaz stones. For this is read in another Psalm also, Above gold and exceeding precious stones. For topaz is a stone considered very precious. But they not understanding the hidden grace which was in the Old Testament, screened as it were by the veil (this was signified when they were unable to gaze upon the face of Moses), endeavoured to obey the commandments of God for the sake of an earthly and carnal reward, but could not obey them; because they did not love them, but something else. Whence these were not the works of the willing, but rather the burdens of the unwilling. But when the commandments are loved for their own sake above gold and exceeding precious stones, all earthly reward compared with the commandments themselves is vile; nor are any other goods of man comparable in any respect with those goods whereby man himself is made good.

127. Therefore, he says, was I made straight unto all Your commandments [Psalm 118:128]. I was made straight, doubtless, because I loved them; and I clung by love to them, which were straight, that I might also myself become straight. Then what he adds, naturally follows: and every unrighteous way I utterly abhor. For how could it be that he who loved the straight could do anything save abhor an unrighteous way? For as, if he loved gold and precious stones, he would abhor all that might bring loss of such property: thus, since he loved the commandments of God, he abhorred the path of iniquity, as one of the most savage rocks in the sailor's track, whereon he must needs suffer shipwreck of things so precious. That this may not be his lot, he who sails on the wood of the Cross with the divine commandments as his freight, steers far from thence.

Pe

128. Your testimonies are wonderful: therefore has my soul searched them [Psalm 118:129]. Who counts, even by their kinds, the testimonies of God? Heaven and earth, His visible and invisible works, declare in some manner the testimony of His goodness and greatness; and the very ordinary and accustomed course of nature, whereby the seasons are rapidly revolved, in all things after their kinds, however temporal and perishable, however held cheap through our constant experience of them, give, if a pious thinker give heed to them, a testimony to the Creator. But which of these is not wonderful, if we measure each not by its habitual presence, but by reason? But if we venture to bring all nature within the comprehensive view of one act of contemplation, does not that take place in us which the prophet describes, I considered Your works, and trembled? [Habakkuk 3:2] Yet the Psalmist was not terrified in his wonder at creation, but rather said that this was the reason that he ought to search it, because it was wonderful. For after saying, Your testimonies are wonderful, he adds, therefore has my soul searched them; as if he had become more curious from the difficulty of thoroughly searching them. For the more abstruse are the causes of anything, the more wonderful it is...

129. When your word goes forth, he says, it gives light, and makes His little ones to understand [Psalm 118:130]. What is the little one save the humble and weak? Be not proud therefore, presume not in your own strength, which is nought; and you will understand why a good law was given by a good God, though it cannot give life. For it was given for this end, that it might make you a little one instead of great, that it might show that you had not strength to do the law of your own power: and that thus, wanting aid and destitute, you might fly unto grace, saying, Have mercy upon me, O Lord, for I am weak.. ..Let all be little ones, and let all the world be guilty before You: because by the deeds of the Law there shall no flesh be justified in Your sight; for by the Law is the knowledge of sin, etc. [Romans 3:19-21] These are Your wonderful testimonies, which the soul of this little one has searched; and has therefore found, because he became humbled and a little one. For who does Your commandments as they ought to be done, that is, by faith which works through love, [Galatians 5:6] save love itself be shed abroad in his heart through the Holy Spirit? [Romans 5:5]

130. This is confessed by this little one; I opened my mouth, he says, and drew in the spirit: for I longed for Your commandments [Psalm 118:131]. What did he long for, save to obey the divine commandments? But there was no possibility of the weak doing hard things, the little one great things: he opened his mouth, confessing that he could not do them of himself: and drew in power to do them: he opened his mouth, by seeking, asking, knocking: [Matthew 7:7] and thirsty drank in the good Spirit, which enabled him to do what he could not do by himself, the commandment holy and just and good. [Romans 7:12] Not that they themselves who are led by the Spirit of God, [Romans 8:14] do nothing; but that they may not do nothing good, they are moved to act by the good Spirit. For so much the more is every man made a good son, in proportion as the good Spirit is given unto Him by the Father in a greater measure.

131. He still prays. He has opened his mouth, and drawn in the Spirit; but he still knocks in prayer unto the Father, and seeks: he drinks, but the more sweet he finds it, the more eagerly does he thirst. Hear the words of him in his thirst. O look Thou upon me, he says, and be merciful unto me: according to the judgment of those that love Your Name [Psalm 118:132]: that is, according to the judgment You have dealt unto all who love Your Name; since You have first loved them, to cause them to love You. For thus says the Apostle John, We love God, because He first loved us. [1 John 4:19]

132. See what the Psalmist next most openly says: Order my steps after Your word: and so shall no wickedness have dominion over me [Psalm 118:133]. Where what else does he say than this, Make me upright and free according to Your promise. But so much the more as the love of God reigns in every man, so much the less has wickedness dominion over him. What else then does he seek than that by the gift of God he may love God? For by loving God he loves himself, so that he may healthily love his neighbour also as himself: on which commandments hang all the Law and the Prophets. [Matthew 22:37-40] What then does he pray, save that God may cause the fulfillment by His help of those commandments which He imposes by His bidding?

133. But what means this that he says, O deliver me from the calumnies of men: so shall I keep Your commandments? [Psalm 118:134]...Did not the holy people of God much the more gloriously keep the commandments among these very calumnies, when they were at their hottest in the midst of tribulations, when they yielded not to their persecutors to commit impieties? But, in truth, the meaning of these words is this: Do Thou, by pouring upon me Your Spirit, guard me from being overcome by the terrors of human calumny, and from being drawn over to their evil deeds away from Your commandments. For if You have thus dealt with me, that is, if You have in this manner delivered me by the gift of patience from their calumnies, so that I fear not the false charges they prefer against me; among those very calumnies I will keep Your commandments.

134. Show the light of Your countenance on Your servant, and teach me your statutes [Psalm 118:135]: that is, manifest Your presence, by succouring and aiding me. And teach me Your righteousnesses. Teach me to work them: as it is more plainly expressed elsewhere, Teach me to do Your will. For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learned, unless they do. For it is the word of Truth: Every man that has heard and has learned of the Father, comes unto Me. [John 6:45] He therefore who obeys not in deed, that is, who comes not, has not learned.

135. My eyes have descended streams of waters, because they have not kept Your law [Psalm 118:136]: that is, my eyes. For in some copies there is this reading, Because I have not kept Your law, streams of waters therefore descended, that is, floods of tears.. ..

Tadze

136. Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he says, Righteous are You, O Lord, and true is Your judgment [Psalm 118:137]. You have commanded Your testimonies, righteousness, and Your truth exceedingly [Psalm 118:138]. This righteousness of God and righteous judgment and truth, is to be feared by every sinner: for thereby all who are condemned are condemned of God; nor is there one who can righteously complain against the righteous God of his own damnation. Therefore the tears of the penitent are needful; since if his impenitent heart were condemned, he would be most justly condemned. He indeed calls the testimonies of God righteousness: for He proves himself righteous by giving righteous commandments. And this is truth also, that God may become known by such testimonies.

137. But what is it that follows: My zeal has caused me to pine [Psalm 118:139]; or, as other copies read, Your zeal? Others have also, The zeal of Your house: and, has eaten me up, instead of, has caused me to pine. This, as it seems to me, has been considered as an emendation to be introduced from another Psalm, where it is written, The zeal of Your house has eaten me up: a text quoted also, as we know, in the Gospel. The two words, however, has caused me to pine, and has eaten me up, are somewhat like. But the words, my zeal, which most of the copies read, occasion no dispute: for what wonder is it if every man pines away from his own zeal? The words read in other copies, Your zeal, signify a man zealous for God, not for himself: but there is no difficulty in using my in the same sense...The Psalmist's jealousy is therefore also to be understood in a good sense: for he adds the cause, and says, Because mine enemies have forgotten Your words....

138. Then considering with himself with what a flame of love he burned for the commandments of God: Fiery, says he, is Your word exceedingly, and Your servant has loved it [Psalm 118:140]. Justly jealous was he of the impenitent heart in His enemies, who had forgotten God's word; for he endeavoured to bring them unto that which he himself most ardently loved.

139. I am young, and of no reputation; yet do I not forget Your righteousnesses: not as my enemies, who have forgotten Your words [Psalm 118:141]. The younger seems to grieve for those older than himself who had forgotten the righteousnesses of God, while he himself had not forgotten. For what means, I am young, yet do I not forget? save this, Those older than me have forgotten. For the Greek word is νεώτερος, the same as that used in the words above, Wherewithal shall a young man cleanse his way? This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize the two nations, who were striving even in Rebecca's womb; when it was said to her, not from works, but of Him that calls, The elder shall serve the younger. But the younger says here that he is of no reputation: for this reason he has become greater: since behold, they that were first are last, and they that were last first. [Matthew 20:16]

140. It is no wonder that they have forgotten the words of God, who have chosen to set up their own righteousness, ignorant of the righteousness of God; [Romans 10:3] but he, the younger, has not forgotten, for he has not wished to have a righteousness of his own, but that of God, of which he now also says, Your righteousness is an everlasting righteousness, and Your law is the truth [Psalm 118:142]. For how is not the law truth, through which came the knowledge of sin, and that which gives testimony of the righteousness of God? For thus the Apostle says: The righteousness of God is manifested, being witnessed by the Law and the Prophets. [Romans 3:20-21]

141. On account of this law the younger suffered persecution from the elder, so that the younger says what follows: Trouble and hardship have taken hold upon me: yet is my meditation in Your commandments [Psalm 118:143]. Let them rage, let them persecute; as long as the commandments of God be not abandoned, and, after those commandments, let even those who rage be loved.

142. Your testimonies are righteousness unto everlasting: O grant me understanding, and I shall live [Psalm 118:144]. This younger one prays for understanding; which if he had not, he would not be wiser than the aged; but he prays for it in trouble and hardships, that he may thereby understand how contemptible is all that his persecuting enemies can take from him, by whom he says he has been despised. Therefore he has said, and I shall live: because if trouble and heaviness reached such a pitch, that his life should be terminated by the hands of his persecuting enemies, he will live for ever, who preferrs to temporal things, righteousness which remains for evermore. This righteousness in trouble and hardship are the Martyria Dei, that is, the testimonies of God, for which Martyrs have been crowned.

Koph

143. ...He who sings this Psalm, mentions such a prayer of his own: I have called with my whole heart; hear me, O Lord! [Psalm 118:145]. For to what end his cry profits, he adds: I will search out Your righteousnesses. For this purpose then he has called with his whole heart, and has longed that this might be given him by the Lord listening unto him, that he may search out His righteousnesses...

144. I have called, save me [Psalm 118:146] or as some copies, both Greek and Latin, have it, I have called to You. But what is, I have called to You, save that by calling I have invoked You? But when he had said, save me; what did he add? And I will keep Your testimonies: that is, that I may not, through infirmity, deny You. For the health of the soul causes that to be done which it is known to be our duty to do, and thus in striving even to the death of the body, if the extremity of temptation demand this in defense of the truth of the divine testimonies: but where there is not health of the soul, weakness yields, and truth is deserted...

145. I have prevented in midnight, he says, and have cried: In Your words have I trusted [Psalm 118:147]. If we refer this to each of the faithful, and to the literal character of the act; it oft happens that the love of God is awake in that hour of the night, and, the love of prayer strongly urging us, the time of prayer, which is wont to be after the crowing of the cock, is not awaited, but prevented. But if we understand night of the whole of this world's duration; we indeed cry unto God at midnight, and prevent the fullness of time in which He will restore us what He has promised, as is elsewhere read, Let us prevent His presence with confession. Although if we choose to understand the unripe season of this night, before the fullness of time had come, [Galatians 4:4] that is, the ripe season when Christ should be manifested in the flesh; neither was the Church then silent, but preventing this fullness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed.

146. The Church says also what follows, My eyes have prevented the morning watch, that I might meditate on Your words [Psalm 118:148]. Let us suppose the morning to mean the season when a light arose for them that sat in the shadow of death; [Isaiah 9:2] did not the eyes of the Church prevent this morning watch, in those Saints who before were on earth, because they foresaw beforehand that this would come to pass, so that they meditated on the words of God, which then were, and announced these things to be destined in the Law and the Prophets?

147. Hear my voice, O Lord, according to Your loving-mercy; and quicken Thou me according to Your judgment [Psalm 118:149]. For first God according to His loving-mercy takes away punishment from sinners, and will give them life afterwards, when righteous, according to His judgment; for it is not without a meaning that it is said to Him, My song shall be of mercy and judgment: unto You, O Lord; in this order of the terms: although the season of mercy itself be not without judgment, whereof the Apostle says, If we would judge ourselves, we should not be judged of the Lord. [1 Corinthians 11:31]...And the final season of judgment shall not be without mercy, since as the Psalm says, He crowns you with mercy and loving-kindness. But judgment shall be without mercy, but unto those on the left, who have not dealt mercy. [James 2:13]

148. They draw near, that of malice persecute me: or, as some copies read, maliciously [Psalm 118:150]. Then they that persecute draw near, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord's Passion is prophesied, says, O go not from me, for trouble is hard at hand; where those things are spoken of which He suffered when His Passion was not imminent upon Him, but actually realized. And are far from Your law. The nearer they drew to the persecuting the righteous, so much the farther were they from righteousness. But what harm did they do unto those, to whom they drew near by persecution; since the approach of their Lord is nearer unto their souls, by whom they no wise are forsaken?

149. Lastly, it follows, You are near at hand, O Lord, and all Your ways are truth [Psalm 118:151]. Even in their troubles, it has been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther, [Esther 14:6-7] so did holy Daniel, [Daniel 9:4, 16] so did the three men in the furnace, so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, All Your ways are truth; since in another Psalm it is read, All the ways of the Lord are mercy and truth. But towards the saints, All the ways of the Lord are at once mercy and truth: since He aids them even in judgment, and thus mercy is not wanting; and in having mercy upon them, He performs that which He has promised, so that truth is not wanting. But towards all, both those whom He frees, and those whom He condemns, all the ways of the Lord are mercy and truth; because where He does not show mercy, the truth of His vengeance is displayed. For He frees many who have not deserved, but He condemns none who has not deserved it.

150. From the beginning I have known, he says, as concerning Your testimonies, that You have grounded them for ever [Psalm 118:152]...What are these testimonies, save those wherein God has declared that He will give an everlasting kingdom unto His sons? And since He has declared that He will give this in His only-begotten Son, he said that the testimonies themselves were grounded forever. For that which God has promised through them, was everlasting. And for this reason the words, You have grounded them, are rightly thus understood, because they are shown to be true in Christ. [1 Corinthians 3:11] Whence then did the Psalmist know this in the beginning, save because the Church speaks, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother? [Genesis 4:8] For this also was at the beginning, They two shall be one flesh: [Genesis 2:24] which great mystery the Apostle Paul expounding, says, I speak concerning Christ and the Church. [Ephesians 5:32]

Resch

151. Let no man, set in Christ's body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaks: O consider my humiliation, and deliver me: for I forget not Your law [Psalm 118:153]. In this place we cannot understand any law of God so suitably, as that whereby it is immutably determined that every one that exalts himself, shall be abased; and every one that humbles himself; shall be exalted.

152. Avenge Thou, he says, my cause, and deliver me [Psalm 118:154]. The former sentence is here almost repeated. And what is there said, For I do not forget Your law, agrees with what we read here, Quicken me, according to Your word. For these words are the law of God, which he has not forgot, so that he has abased himself, and will therefore be exalted. But the words, Quicken me, pertain to this very exaltation; for the exaltation of the saints is everlasting life.

153. Health, he says, is far from the ungodly: for they regard not Your righteousnesses [Psalm 118:155]. This separates you, that what they have not done, you have done, that is, you have regarded the righteousnesses of God. But what have you that you have not received? [1 Corinthians 4:7] Are you not he who a little before said, I will keep Your righteousnesses? Thou therefore hast received from Him, unto whom you called, the power to keep them. He therefore does Himself separate you from those from whom health is far, because they have not regarded the righteousnesses of God.

154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, Great are Your mercies, O Lord [Psalm 118:156]. Even our seeking out Your righteousnesses, then, comes of Your mercies. Quicken me according to Your judgment. For I know that Your judgments will not be upon me without Your mercy.

155. Many there are that trouble me, and persecute me; yet do I not swerve from Your testimonies [Psalm 118:157]. This has been realized: we know it, we recollect it, we acknowledge it. The whole earth has been crimsoned by the blood of Martyrs; heaven is flowery with the crowns of Martyrs, the Churches are adorned with the memorials of Martyrs, seasons distinguished by the birthdays of Martyrs, cures more frequent by the merits of Martyrs. Whence this, save because that has been fulfilled which was prophesied of that Man who has been spread abroad around the whole world. We recognize this, and render thanks to the Lord our God. For thou, man, you have yourself said in another Psalm, If the Lord Himself had not been on our side, they would have swallowed us up quick. Behold the reason why you have not swerved from His testimonies, and hast won the palm of your heavenly calling amid the hands of the many who persecuted and troubled you.

156. I have seen, he says, the foolish, and I pined [Psalm 118:158]: or, as other copies read, I have seen them that keep not covenant: this is the reading of most. But who are they who have not kept covenant, save they who have swerved from the testimonies of God, not bearing the tribulation of their many persecutors? Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy. He adds in what respect they had failed to keep the covenant, Because they kept not Your word. For this they denied in their tribulations.

157. And he commends himself as differing from them, and says, Behold, how I have loved Your commandments [Psalm 118:159]. He says not, I have not denied Your words or testimonies, as the Martyrs were urged to do, and, when they refused, suffered intolerable torments: but he said this wherein is the fruit of all sufferings; for, if I give up my body to be burned, and have not charity, it profits me nothing. [1 Corinthians 13:3] The Psalmist, praising this virtue, says, Behold, how I have loved Your commandments. Then he asks his reward, O Lord, quicken me, according to Your mercy. These put me to death, do Thou quicken me. But if a reward be asked of mercy, which justice is bound to give; how much greater is that mercy, which enabled him to gain the victory, on account of which the reward was sought for?

158. The beginning, he says, of Your words is truth; all the judgments of Your righteousness endure for evermore [Psalm 118:160]. From truth, he says, Your words do proceed, and they are therefore truthful, and deceive no man, for in them life is announced to the righteous, punishment to the ungodly. These are the everlasting judgments of God's righteousness.

Schin

159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: Princes have persecuted me without a cause: and my heart has stood in awe of You [Psalm 118:161]. For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Says He not to the Jews who were striving to calumniate Him, Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's? [Matthew 22:21] Did He not even in His own Person pay tribute from the mouth of a fish? [Matthew 17:24-26] Did not His forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead of replying, Loose your belts, throw away your arms, desert your king, that you may wage war for the Lord, answer, Do violence to no man: neither accuse any falsely: and be content with your wages? [Luke 3:14] Did not one of His soldiers, His most beloved companion, say to his fellow soldiers, the provincials, so to speak, of Christ, Let every soul be subject unto the higher powers? Does he not enjoin the Church to pray for even kings themselves? [1 Timothy 2:1-2] How then have the Christians offended against them? What due have they not rendered? In what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. They too had their threatening words: I banish, I proscribe, I slay, I torture with claws, I burn with fires, I expose to beasts, I tear the limbs piecemeal. But heed what he has subjoined: And my heart has stood in awe of Your word. My heart has stood in awe of these words, [Matthew 10:28] Fear not them that kill the body, etc. I have scorned man who persecutes me, and have overcome the devil that would seduce me.

160. Then follows, I am as glad of Your word as one that finds great spoils [Psalm 118:162]. By the same words he conquered, of which he stood in awe. For spoils are stripped from the conquered; as he was overcome and despoiled of whom it is said in the Gospel, except he first bind the strong man. [Matthew 12:29] But many spoils were found, when, admiring the endurance of the Martyrs, even the persecutors believed; and they who had plotted to injure our King by the injury of His soldiers, were gained over by Him in addition. Whoever therefore stands in awe of the words of God, fearing lest he be overcome in the contest, rejoices as conqueror in the same words.

161. As for iniquity, I hate and abhor it; but Your law have I loved [Psalm 118:163]. That awe, therefore, of His word did not create hatred of those words, but maintained his love unimpaired. For the words of God are no other than the law of God. Far be it therefore that love perish through fear, where fear is chaste. Thus fathers are at once feared and loved by affectionate sons; thus does the chaste wife at once fear her husband, lest she be forsaken by him, and loves him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more does our Father who is in heaven, [Matthew 6:9] and that Bridegroom, beautiful beyond the sons of men, not in the flesh, but in goodness. For by whom is the law of God loved, save by those by whom God is loved? And what that is severe has the father's law to good sons? [Hebrews 12:6] Let the Father's judgments therefore be praised even in the scourge, if His promises be loved in the reward.

162. Such was, assuredly, the conduct of the Psalmist, who says, Seven times a day do I praise You, because of Your righteous judgments [Psalm 118:164]. The words seven times a day, signify evermore. For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added; [Genesis 2:2] and all times roll on through a revolving cycle of seven days. For no other reason it was said, a just man falls seven times, and rises up again: [Proverbs 24:16] that is, the just man perishes not, though brought low in every way, yet not induced to transgress, otherwise he will not be just. For the words, falls seven times, are employed to express every kind of tribulation, whereby man is cast down in the sight of men: and the words, rises up again, signify that he profits from all these tribulations. The following sentence in this passage sufficiently illustrates the foregoing words: for it follows, but the wicked shall fall into mischief. Not to be deprived of strength in any evils, is therefore the falling seven times, and the rising again of the just man. Justly has the Church then praised God seven times in a day for His righteous judgments; because, when it was time that judgment should begin at the house of God, [1 Peter 4:17] she did not faint in all her tribulations, but was glorified with the crowns of Martyrs.

163. Great is the peace, he says, that they have who love Your law: and there is no offense to them [Psalm 118:165]. Does this mean that the law itself is not an offense to them that love it, or that there is no offense from any source unto them that love the law? But both senses are rightly understood. For he who loves the law of God, honours in it even what he does not understand; and what seems to him to sound absurd, he judges rather that he does not understand, and that there is some great meaning hidden: thus the law of God is not an offense to him...

164. I have waited, he says, for Your saving health, O Lord, and have loved Your commandments [Psalm 118:166]. For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God? If therefore they who loved God's commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God's commandments look for Christ, that when Christ, our life, shall appear, we may then appear with Him in glory. [Colossians 3:4]

165. My soul has kept Your testimonies, and I have loved them exceedingly: or, as some copies read, has loved them, understanding, my soul [Psalm 118:167]. The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profits nothing, even to be burnt with flames without charity, [1 Corinthians 13:3] he adds, and I have loved them exceedingly....For he who loves, keeps them in the Spirit of truth and faithfulness. But generally, while the commandments of God are kept, they against whose will they are kept become our foes: then, indeed, His testimonies also must be kept courageously, lest they be denied when the enemy persecutes. After the Psalmist, then, had declared that he had done both these things, he ascribes unto God his having been enabled to do so, by adding, because all my ways are in Your sight. He says therefore, I have kept Your commandments and Your testimonies; because all my ways are in Your sight [Psalm 118:168]. As much as to say, Had You turned away Your face from me, I should have been confounded, nor could I keep Your commandments and testimonies. I have kept them, then, because all my ways are in Your sight. With a look favouring and aiding man, he meant it to be understood that God sees his ways: according to the prayer, O hide not Thou Your face from me.. ..

Tau

166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. Let my prayer come near in Your sight, O Lord [Psalm 118:169]: for, The Lord is near unto them that are of a contrite heart. Give me understanding, according to Your word. He claims a promise. For he says, according to Your word, which is to say, according to Your promise. For the Lord promised this when He said, I will inform you.

167. Let my request come before Your presence, O Lord: deliver me, according to Your word [Psalm 118:170]. He repeats what he has asked. For his former words, Let my prayer come near in Your presence, O Lord: are like what he says, Let my request come before Your presence, O Lord: and the words, Give me understanding according to Your word, agree with these, Deliver me according to Your word. For by receiving understanding he is delivered, who of himself through want of understanding is deceived.

168. My lips shall burst forth praise: when You have taught me Your righteousnesses [Psalm 118:171]. We know how God teaches those who are docile unto God. For every one who has heard from the Father and has learned, comes unto Him who justifies the ungodly: so that he may keep the righteousnesses of God not only by retaining them in his memory, but also by doing them. Thus does he who glories, glory not in himself, but in the Lord, [1 Corinthians 1:31] and burst forth praise.

169. But as he has now learned, and praised God his Teacher, he next wishes to teach. Yea, my tongue shall declare Your word: for all Your commandments are righteousness [Psalm 118:172]. When he says that he will declare these things, he becomes a minister of the word. For though God teach within, nevertheless faith comes from hearing: and how do they hear without a preacher? For, because God gives the increase, [1 Corinthians 3:7] is no reason why we need not plant and water.

170. Let Your hand be stretched forth (fiat, be made) to save me, for I have chosen Your commandments [Psalm 118:173]. That I might not fear, and that not only might my heart hold fast, but my tongue also utter Your words: I have chosen Your commandments, and have stifled fear with love. Let Your hand therefore be stretched forth, to save me from another's hand. Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for vain is the safety of man in the flesh. The words, Let Your hand be made, may also be taken to mean Christ the Hand of God...Certainly where we read the following words, I have longed for Your salvation, O Lord [Psalm 118:174]: even if all our foes be reluctant, let Christ the Salvation of God occur to us: the righteous men of old confess that they longed for Him, the Church longed for His destined coming from His mother's womb, the Church longs for His coming at His Father's right hand. Subjoined to this sentence are the words, And Your law is my meditation: for the Law gives testimony unto Christ.

171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing: though the flesh be slain while it preaches You: My soul shall live, and shall praise You: and Your judgments shall help me [Psalm 118:175]. These are those judgments, which it was time should begin at the house of the Lord. [1 Peter 4:17] But they will help me, he says. And who cannot see how much the blood of the Church has aided the Church? How great a harvest has risen in the whole world from that sowing?

172. At last he opens himself completely, and shows what person was speaking throughout the whole Psalm. I have gone astray, he says, like a sheep that is lost: O seek Your servant, for I do not forget Your commandments [Psalm 118:176]. Let the lost sheep be sought, let the lost sheep be quickened, for whose sake its Shepherd left the ninety and nine in the wilderness, [Matthew 18:12-13] and while seeking it, was torn by Jewish thorns. But it is still being sought, let it still be sought, partly found let it still be sought. For as to that company, among whom the Psalmist says, I do not forget Your commandments, it has been found; but through those who choose the commandments of God, gather them together, love them, it is still sought, and by means of the blood of its Shepherd shed and sprinkled abroad, it is found in all nations.

1. The Psalm which we have just heard chanted, and have responded to with our voices, is short, and very profitable. You will not long toil in hearing, nor will you toil fruitlessly in working. For it is, according to the title prefixed to it, A song of degrees. Degrees are either of ascent or of descent. But degrees, as they are used in this Psalm, are of ascending...There are therefore both those who ascend and those who descend on that ladder. [Genesis 28:12] Who are they that ascend? They who progress towards the understanding of things spiritual. Who are they that descend? They who, although, as far as men may, they enjoy the comprehension of things spiritual: nevertheless, descend unto the infants, to say to them such things as they can receive, so that, after being nourished with milk, they may become fitted and strong enough to take spiritual meat...

2. When therefore a man has commenced thus to order his ascent; to speak more plainly, when a Christian has begun to think of spiritual amendment, he begins to suffer the tongues of adversaries. Whoever has not yet suffered from them, has not yet made progress; whoever suffers them not, does not even endeavour to improve. Does he wish to know what we mean? Let him at the same time experience what is reported of us. Let him begin to improve, let him begin to wish to ascend, to wish to despise earthly, fragile, temporal objects, to hold worldly happiness for nothing, to think of God alone, not to rejoice in gain, not to pine at losses, to wish even to sell all his substance, and distribute it among the poor, and to follow Christ; let us see how he suffers the tongues of detractors and of constant opponents, and — a still greater peril — of pretended counsellors, who lead him astray from salvation...He then, who will ascend, first of all prays God against these very tongues: for he says, When I was in trouble, I called on the Lord; and He heard me [Psalm 119:1]. Why did He hear him? That He might now place him at the steps of ascent.

3. Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue [Psalm 119:2]. What is a deceitful tongue? A treacherous tongue, one that has the semblance of counsel, and the bane of real mischief. Such are those who say, And will you do this, that nobody does? Will you be the only Christian?...Some deter by dissuasion, others discourage yet more by their praise. For since such is the life that has for some time been diffused over the world, so great is the authority of Christ, that not even a pagan ventures to blame Christ. He who cannot be censured is read. They cannot contradict Christ, they cannot contradict the Gospel, Christ cannot be censured; the deceitful tongue turns itself to praise as an hindrance. If you praise, exhort. Why do you discourage with your praise?...You turn yourself to another mode of dissuasion, that by false praise you may turn me away from true praise; nay, that by praising Christ you may keep me away from Christ, saying, What is this? Behold these men have done this: thou, perhaps, will not be able: you begin to ascend, you fall. It seems to warn you: it is the serpent, it is the deceitful tongue, it has poison. Pray against it, if you wish to ascend.

4. And your Lord says unto you, What shall be given you, or what shall be set before you, against the deceitful tongue? [Psalm 119:3]. What shall be given you, that is, as a weapon to oppose to the deceitful tongue, to guard yourself against the deceitful tongue? Or what shall be set before you? He asks to try you: for He will answer His own question. For He answers following up his own inquiry, even sharp arrows of the Mighty One, with coals that desolate, or that lay waste [Psalm 119:4]. They that desolate, or that lay waste (for it is variously written in different copies), are the same, because by laying waste, as you may observe, they easily lead unto desolation. What are these coals? First, beloved brethren, understand what are arrows. The sharp arrows of the Mighty One, are the words of God...What then are the coals that lay waste? It is not enough to plead with words against a deceitful tongue and unrighteous lips: it is not enough to plead with words; we must plead with examples also...The word coals, then, is used to express the examples of many sinners converted to the Lord. Thou hear men wonder, and say, I knew that man, how addicted he was to drinking, what a villain, what a lover of the circus, or of the amphitheatre, what a cheat: now how he serves God, how innocent he has become! Wonder not; he is a live coal. You rejoice that he is alive, whom you were mourning as dead. But when you praise the living, if you know how to praise, apply him to the dead, that he may be inflamed; whosoever is still slow to follow God, apply to him the coal which was extinguished, and have the arrow of God's word, and the coal that lays waste, that you may meet the deceitful tongue and the lying lips.

5. Alas, that my sojourning has become far off! [Psalm 119:5]. It has departed far from You: my pilgrimage has become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offenses. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goes abroad, he lives among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changes his country, and this foreign sojourn is sometimes good for him; in travelling he finds faithful friends, whom he could not find in his own country. He had enemies, so that he was driven from his country; and when he travelled, he found what he had not in his country. Such is not that country Jerusalem, where all are good: whoever travels away from thence, is among the evil; nor can he depart from the wicked, save when he shall return to the company of Angels, so as to be where he was before he travelled. There all are righteous and holy, who enjoy the word of God without reading, without letters: for what is written to us through pages, they perceive there through the Face of God. What a country! A great country indeed, and wretched are the wanderers from that country.

6. But what he says, My pilgrimage has been made distant, are the words of those, that is, of the Church herself, who toils on this earth. It is her voice, which cries out from the ends of the earth in another Psalm, saying, From the ends of the earth have I cried unto You.. ..Where then does he groan, and among whom does he dwell? I have had my habitation among the tents of Kedar. Since this is a Hebrew word, beyond doubt you have not understood it. What means, I have had my habitation among the tents of Kedar? Kedar, as far as we remember of the interpretation of Hebrew words, signifies darkness. Kedar rendered into Latin is called tenebræ. Now ye know that Abraham had two sons, whom indeed the Apostle mentions, and declares them to have been types of the two covenants...Ishmael therefore was in darkness, Isaac in light. Whoever here also seek earthly felicity in the Church, from God, shall belong to Ishmael. These are the very persons who gainsay the spiritual ones who are progressing, and detract from them, and have deceitful tongues and unrighteous lips. Against these the Psalmist, when ascending, prayed, and hot coals that lay waste, and swift and sharp arrows of the Mighty One, were given him for his defense. For among these he still lives, until the whole floor be winnowed: he therefore said, I have dwelt among the tents of Kedar. The tents of Ishmael are called those of Kedar. Thus the book of Genesis has it: thus it has, that Kedar belongs unto Ishmael. [Genesis 25:13] Isaac therefore is with Ishmael: that is, they who belong unto Isaac, live among those who belong unto Ishmael. [Galatians 4:29] These wish to rise above, those wish to press them downwards: these wish to fly unto God, those endeavour to pluck their wings...

7. My soul has wandered much [Psalm 119:6]. Lest you should understand bodily wandering, he has said that the soul wandered. The body wanders in places, the soul wanders in its affections. If you love the earth, you wander from God: if you love God, you rise unto God. Let us be exercised in the love of God, and of our neighbour, that we may return unto charity. If we fall towards the earth, we wither and decay. But one descended unto this one who had fallen, in order that he might arise. Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because my soul has wandered much. He wanders there where he ascends. He wanders not in the body, he rises not in the body. But wherein does he ascend? The ascent, he says, is in the heart.

8. With them that hated peace, I was peaceful [Psalm 119:7]. But howsoever ye may hear, most beloved brethren, you will not be able to prove how truly ye sing, unless you have begun to do that which you sing. How much soever I say this, in whatsoever ways I may expound it, in whatsoever words I may turn it, it enters not into the heart of him in whom its operation is not. Begin to act, and see what we speak. Then tears flow forth at each word, then the Psalm is sung, and the heart does what is sung in the Psalm...Who are they who hate peace? They who tear asunder unity. For had they not hated peace, they would have abode in unity. But they separated themselves, forsooth on this account, that they might be righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church says, Unity must not be lost, the Church of God must not be cut off. God will judge afterwards of the wicked and the good...This we also say: Love ye peace, love ye Christ. For if they love peace, they love Christ. When therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore? For the Apostle says of Christ, He is our peace, who has made both one. [Ephesians 2:14] If Christ is therefore peace, because He has made both one: why have ye made two of one? How then are you peace-makers, if, when Christ makes one of two, you make two of one? But since we say these things, we are peace-makers with them that hate peace; and yet they who hate peace, when we spoke to them, made war on us for nought.

1. ...Let them lift up their eyes to the hills whence comes their help [Psalm 120:1]. What means, The hills have been lightened? The Sun of righteousness has already risen, the Gospel has been already preached by the Apostles, the Scriptures have been preached, all the mysteries have been laid open, the veil has been rent, the secret place of the temple has been revealed: let them now at length lift their eyes up to the hills, whence their help comes...Of His fullness have all we received, [John 1:16] he says. Your help therefore is from Him, of whose fullness the hills received, not from the hills; towards which, nevertheless, save thou lift your eyes through the Scriptures, you will not approach, so as to be lighted by Him.

2. Sing therefore what follows; if you wish to hear how you may most securely set your feet on the steps, so that you may not be fatigued in that ascent, nor stumble and fall: pray in these words: Suffer not my foot to be moved! [Psalm 120:3]. Whereby are feet moved; whereby was the foot of him who was in Paradise moved? But first consider whereby the feet of him who was among the Angels were moved: who when his feet were moved fell, and from an Angel became a devil: for when his feet were moved he fell. Seek whereby he fell: he fell through pride. Nothing then moves the feet, save pride: nothing moves the feet to a fall, save pride. Charity moves them to walk and to improve and to ascend; pride moves them to fall...Rightly therefore the Psalmist, hearing how he may ascend and may not fall, prays unto God that he may profit from the vale of misery, and may not fail in the swelling of pride, in these words, Suffer not my feet to be moved! And He replies unto him, Let him that keeps you not sleep. Attend, my beloved. It is as if one thought were expressed in two sentences; the man while ascending and singing the song of degrees, says, Suffer not my foot to be moved: and it is as if God answered, You say unto Me, Let not my feet be moved: say also, Let Him that keeps you not sleep, and your foot shall not be moved.

3. Choose for yourself Him, who will neither sleep nor slumber, and your foot shall not be moved. God is never asleep: if you dost wish to have a keeper who never sleeps, choose God for your keeper. Suffer not my feet to be moved, you say, well, very well: but He also says unto you, Let not him that keeps you slumber. Thou perhaps wast about to turn yourself unto men as your keepers, and to say, whom shall I find who will not sleep? What man will not slumber? Whom do I find? Whither shall I go? Whither shall I return? The Psalmist tells you: He that keeps Israel, shall neither slumber nor sleep [Psalm 120:4]. Do you wish to have a keeper who neither slumbers nor sleeps? Behold, He that keeps Israel shall neither slumber nor sleep: for Christ keeps Israel. Be thou then Israel. What means Israel? It is interpreted, Seeing God. And how is God seen? First by faith: afterwards by sight. If you can not as yet see Him by sight, see Him by faith...Who is there, who will neither slumber nor sleep? When you seek among men, you are deceived; you will never find one. Trust not then in any man: every man slumbers, and will sleep. When does he slumber? When he bears the flesh of weakness. When will he sleep? When he is dead. Trust not then in man. A mortal may slumber, he sleeps in death. Seek not a keeper among men.

4. And who, you ask, shall help me, save He who slumbers not, nor sleeps? Hear what follows: The Lord Himself is your keeper [Psalm 120:5]. It is not therefore man, that slumbers and sleeps, but the Lord, that keeps you. How does He keep you? The Lord is your defense upon the hand of your right hand....It seems to me to have a hidden sense: otherwise he would have simply said, without qualification, The Lord will keep you, without adding, on your right hand. For how? Does God keep our right hand, and not our left? Did He not create the whole of us? Did not He who made our right hand, make our left hand also? Finally, if it pleased Him to speak of the right hand alone, why said He, on the hand of your right hand, and not at once upon your right hand? Why should He say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, The Lord shall keep you, and add no more; or if He would add the right hand, The Lord shall keep you upon your right hand; or at least, as He added hand, He would say, The Lord shall keep you upon your hand, even your right hand, not upon the hand of your right hand....

5. I ask you, how ye interpret what is said in the Gospel, Let not your left hand know what your right hand does? [Matthew 6:3] For if you understand this, you will discover what is your right hand, and what is your left: at the same time you will also understand that God made both hands, the left and the right; yet the left ought not to know what the right does. By our left hand is meant all that we have in a temporal way; by our right hand is meant, whatever our Lord promises us that is immutable and eternal. But if He who will give everlasting life, Himself also consoles our present life by these temporal blessings, He has Himself made our right hand and our left...

6. Let us now come to this verse of the Psalm: The Lord is your defense upon the hand of your right hand [Psalm 120:5]. By hand he means power. How do we prove this? Because the power of God also is styled the hand of God...Whereof John says, He gave unto them power to become the sons of God. [John 1:12] Whence have you received this power? To them, he says, that believe in His Name. If then you believe, this very power is given you, to be among the sons of God. But to be among the sons of God, is to belong to the right hand. Your faith therefore is the hand of your right hand: that is, the power that is given you, to be among the sons of God, is the hand of your right hand...

7. May the Lord shield you upon the hand of your right hand [Psalm 120:6]. I have said, and I believe you have recognised it. For had ye not recognised it, and that from the Scriptures, you would not signify your understanding of it by your voices. Since then you have understood, brethren, consider what follows; wherefore the Lord shields you upon the hand of your right hand, that is, in your faith, wherein we have received power to become the sons of God, and to be on His right hand: wherefore should God shield us? On account of offenses. Whence come offenses? Offences are to be feared from two quarters, for there are two precepts upon which the whole Law hangs and the Prophets, the love of God and of our neighbour. [Matthew 22:37-40] The Church is loved for the sake of our neighbour, but God for the sake of God. Of God, is understood the sun figuratively: of the Church, is understood the moon figuratively. Whoever can err, so as to think otherwise of God than he ought, believing not the Father and the Son and the Holy Ghost to be of one Substance, has been deceived by the cunning of heretics, chiefly of the Arians. If he has believed anything less in the Son or in the Holy Spirit than in the Father, he has suffered an offense in God; he is scorched by the sun. Whoever again believes that the Church exists in one province only, and not that she is diffused over the whole world, and whoever believes them that say, Lo here, and Lo there, is Christ, [Matthew 24:23] as you but now heard when the Gospel was being read; since He who gave so great a price, purchased the whole world: he is offended, so to speak, in his neighbour, and is burnt by the moon. Whoever therefore errs in the very Substance of Truth, is burnt by the sun, and is burnt through the day; because he errs in Wisdom itself...God therefore has made one sun, which rises upon the good and the evil, that sun which the good and the evil see; but that Sun is another one, not created, not born, through whom all things were made; where is the intelligence of the Immutable Truth: of this the ungodly say, the Sun rose not upon us. Whosoever errs not in Wisdom itself, is not burnt by the sun. Whosoever errs not in the Church, and in the Lord's Flesh, and in those things which were done for us in time, is not burnt by the moon. But every man although he believes in Christ, errs either in this or that respect, unless what is here prayed for, The Lord is your defense upon the hand of your right hand, is realized in him. He goes on to say, So that the sun shall not burn you by day, nor the moon by night [Psalm 120:6]. Your defense, therefore, is upon the hand of your right hand for this reason, that the sun may not burn you by day, nor the moon by night. Understand hence, brethren, that it is spoken figuratively. For, in truth, if we think of the visible sun, it burns by day: does the moon burn by night? But what is burning? Offence. Hear the Apostle's words: Who is weak, and I am not weak? Who is offended, and I burn not? [2 Corinthians 11:29]

8. For the Lord shall preserve you from all evil [Psalm 120:7]. From offenses in the sun, from offenses in the moon, from all evil shall He preserve you, who is your defense upon the hand of your right hand, who will not sleep nor slumber. And for what reason? Because we are amid temptations: The Lord shall preserve you from all evil. The Lord preserve your soul: even your very soul. The Lord preserve your going out and your coming in, from this time forth for evermore [Psalm 120:8]. Not your body; for the Martyrs were consumed in the body: but the Lord preserve your soul; for the Martyrs yielded not up their souls. The persecutors raged against Crispina, whose birthday we are today celebrating; they were raging against a rich and delicate woman: but she was strong, for the Lord was her defense upon the hand of her right hand. He was her Keeper. Is there any one in Africa, my brethren, who knows her not? For she was most illustrious, noble in birth, abounding in wealth: but all these things were in her left hand, beneath her head. An enemy advanced to strike her head, and the left hand was presented to him, which was under her head. Her head was above, the right hand embraced her from above.. ..

1. As impure love inflames the mind, and summons the soul destined to perish to lust for earthly things, and to follow what is perishable, and precipitates it into lowest places, and sinks it into the abyss; so holy love raises us to heavenly things, and inflames us to what is eternal, and excites the soul to those things which do not pass away nor die, and from the abyss of hell raises it to heaven. Yet all love has a power of its own, nor can love in the soul of the lover be idle; it must needs draw it on. But do you wish to know of what sort love is? See where it leads...

2. This Psalm is a Song of degrees; as we have often said to you, for these degrees are not of descent, but of ascent. He therefore longs to ascend. And whither does he wish to ascend, save into heaven? What means, into heaven? Does he wish to ascend that he may be with the sun, moon, and stars? Far be it! But there is in heaven the eternal Jerusalem, where are our fellow citizens, the Angels: we are wanderers on earth from these our fellow citizens. We sigh in our pilgrimage; we shall rejoice in the city. But we find companions in this pilgrimage, who have already seen this city herself; who summon us to run towards her. At these he also rejoices, who says, I rejoiced in them who said to me, We will go into the house of the Lord [Psalm 121:1]...

3. Our feet were standing in the courts of Jerusalem [Psalm 121:2]...Consider what you will be there; and although you are as yet on the road, place this before your eyes, as if you were already standing, as if you were already rejoicing without ceasing among the Angels; as if that which is written were realized in you: Blessed are they that dwell in Your house; they will be always praising You. Our feet stood in the courts of Jerusalem. What Jerusalem? This earthly Jerusalem also is wont to be called by the name: though this Jerusalem is but the shadow of that. And what great thing is it to stand in this Jerusalem, since this Jerusalem has not been able to stand, but has been turned into a ruin? Does then the Holy Spirit pronounce this, out of the kindled heart of the loving Psalmist, as a great thing? Is not it that Jerusalem, unto whom the Lord said, O Jerusalem, Jerusalem, you that killest the Prophets, etc. [Matthew 23:37] What great thing then did he desire; to stand among those who slew the Prophets, and stoned them that were sent unto them? God forbid that he should think of that Jerusalem, who so loves, who so burns, who so longs to reach that Jerusalem, our Mother, [Galatians 4:26] of which the Apostle says, that She is eternal in the Heavens. [2 Corinthians 5:1]

4. Jerusalem that is being built as a city [Psalm 121:3]. Brethren, when David was uttering these words, that city had been finished, it was not being built. It is some city he speaks of, therefore, which is now being built, unto which living stones run in faith, of whom Peter says, You also, as lively stones, are built up a spiritual house; [1 Peter 2:5] that is, the holy temple of God. What means, you are built up as lively stones? You live, if you believe, but if you believe, you are made a temple of God; for the Apostle Paul says, The temple of God is holy, which temple are you. [1 Corinthians 3:17] This city is therefore now in building; stones are cut down from the hills by the hands of those who preach truth, they are squared that they may enter into an everlasting structure. There are still many stones in the hands of the Builder: let them not fall from His hands, that they may be built perfect into the structure of the temple. This, then, is the Jerusalem that is being built as a city: Christ is its foundation. The Apostle Paul says, Other foundation can no man lay than that is laid, which is Christ Jesus. [1 Corinthians 3:11] When a foundation is laid on earth, the walls are built above, and the weight of the walls tends towards the lowest parts, because the foundation is laid at the bottom. But if our foundation be in heaven, let us be built towards heaven. Bodies have built the edifice of this basilica, the ample size of which you see; and since bodies have built it, they placed the foundation lowest: but since we are spiritually built, our foundation is placed at the highest point. Let us therefore run there, where we may be built...But what Jerusalem do I speak of? Is it that, he asks, which you see standing, raised on the structure of its walls? No; but the Jerusalem which is being built as a city. Why not, a city, instead of, as a city; save because those walls, so built in Jerusalem, were a visible city, as it is by all called a city, literally; but this is being built as a city, for they who enter it are like living stones; for they are not literally stones? Just as they are called stones, and yet are not so: so the city styled as a city, is not a city; for he said, is being built. For by the word building, he meant to be understood the structure, and cohesion of bodies and walls. For a city is properly understood of the men that inhabit there. But in saying is building, he showed us that he meant a town. And since a spiritual building has some resemblance to a bodily building, therefore it is building as a city.

5. But let the following words remove all doubt that we ought not to understand carnally the words, Whose partaking is in the same.. ..What means, the same? What is ever in the same state; not what is now in one state, now in another. What then is, the same, save that which is? What is that which is? That which is everlasting...Behold The Same: I Am that I Am, I AM. You can not understand; it is much to understand, it is much to apprehend. Remember what He, whom you can not comprehend, became for you. Remember the flesh of Christ, towards which you were raised when sick, and when left half dead from the wounds of robbers, that you might be brought to the Inn, and there might be cured. Let us therefore run unto the Lord's house, and reach the city where our feet may stand; the city that is building as a city: whose partaking is in The Same....

6. That city which partakes in the same, partakes in its stability: justly therefore, since he is made a sharer in its stability, says he who runs there. For all things there stand where nought passes by. Do you too wish to stand there and not to pass by? Run there. Nobody has the same from himself...

7. For there the tribes went up [Psalm 121:4]. We were asking whither he ascends who has fallen; for we said, it is the voice of a man who is ascending, of the Church rising. Can we tell whither it ascends? Whither it goes? Whither it is raised? There, he says, the tribes went up. Where? To partaking in the Same. But what are the tribes? Many know, many know not. For if we use the word curies in its proper sense, we understand nothing, save the curies which exist in each particular city, whence the terms curiales and decuriones, that is, the citizens of a curia or a decuria; and you know that each city has such curies. But there are, or were at one time, curies of the people in those cities, and one city has many curies, as Rome has thirty-five curies of the people. These are called tribes. The people of Israel had twelve of these, according to the sons of Jacob.

8. There were twelve tribes of the people of Israel: but there were good, and there were bad among them. For how evil were those tribes which crucified our Lord! How good those who recognised the Lord! Those tribes then who crucified the Lord, were tribes of the devil. When therefore he here said, For there the tribes go up; that you might not understand all the tribes, he added, even the tribes of the Lord....What are the tribes of the Lord? A testimony unto Israel. Hear, brethren, what this means. A testimony to Israel: that is, whereby it may be known that it is truly Israel...He is such in whom there is no guile. And what did the Lord say, when He saw Nathanael? Behold an Israelite indeed, in whom is no guile. [John 1:47] If therefore he is a true Israelite, in whom there is no guile, those tribes go up to Jerusalem, in whom there is no guile....Wherefore do they go up? To confess unto Your Name, O Lord. It could not be more nobly expressed. As pride presumes, so does humility confess. As he is a presumer, who wishes to appear what he is not, so is he a confessor, who does not wish that to be seen which himself is, and loves That which He is. To this therefore do Israelites go up, in whom is no guile, because they are truly Israelites, because in them is the testimony of Israel.

9. For there were seated seats for judgment [Psalm 121:5]. This is a wonderful riddle, a wonderful question, if it be not understood. He calls those seats, which the Greeks call thrones. The Greeks call chairs thrones, as a term of honour. Therefore, my brethren, it is not wonderful if even we should sit on seats, or chairs; but that these seats themselves should sit, when shall we be able to understand this? As if some one should say: let stools or chairs sit here. We sit on chairs, we sit on seats, we sit on stools; the seats themselves sit not. What then means this, For there were seated seats for judgment?...If therefore heaven be the seat of God, and the Apostles are heaven; they themselves have become the seat of God, the throne of God. It is said in another passage: The soul of the righteous is the throne of wisdom. A great truth, a great truth, is declared; the throne of wisdom is the soul of the righteous; that is, wisdom sits in the soul of the righteous as it were in her chair, in her throne, and thence judges whatsoever she judges. There were therefore thrones of wisdom, and therefore the Lord said to them, You shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] So they also shall sit upon twelve seats, and they are themselves the seats of God; for of them it is said, For there were seated seats. Who sat? Seats. And who are the seats? They of whom it is said, The soul of the righteous is the seat of wisdom. Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord says, Heaven is My seat. [Isaiah 66:1] The righteous then themselves are the seats; and have seats; and seats shall be seated in that Jerusalem. For what purpose? For judgment. You shall sit, He says, on twelve thrones, O you thrones, judging the twelve tribes of Israel. Judging whom? Those who are below on earth. Who will judge? They who have become heaven. But they who shall be judged, will be divided into two bodies: one will be on the right hand, the other on the left...

10. He at once adds, as unto the seats themselves, Enquire ye the things that are for the peace of Jerusalem [Psalm 121:6]. O you seats, who now sit unto judgment, and are made the seats of the Lord who judges (since they who judge, enquire; they who are judged, are enquired of), Enquire ye, he says, the things that are for the peace of Jerusalem. What will they find by asking? That some have done deeds of charity, that others have not. Those whom they shall find to have done deeds of charity, they will summon them unto Jerusalem; for these deeds are for the peace of Jerusalem. Love is a powerful thing, my brethren, love is a powerful thing. Do ye wish to see how powerful a thing love is?...If charity be destitute of means, so that it cannot find what to bestow upon the poor, let it love: let it give one cup of cold water; [Matthew 10:42] as much shall be laid to its account, as to Zaccheus who gave half his patrimony to the poor. [Luke 19:8] Wherefore this? The one gave so little, the other so much, and shall so much be imputed to the former? Just so much. For though his resources are unequal, his charity is not unequal.

11. ...And plenteousness, he adds, for them that love you. He addresses Jerusalem herself, They have plenteousness who love her. Plenteousness after want: here they are destitute, there they are affluent; here they are weak, there they are strong; here they want, there they are rich. How have they become rich? Because they gave here what they received from God for a season, and received there what God will afterwards pay back for evermore. Here, my brethren, even rich men are poor. It is a good thing for a rich man to acknowledge himself poor: for if he thinks himself full, that is mere puffing, not plenteousness. Let him own himself empty, that he may be filled. What has he? Gold. What has he not yet? Everlasting life. Let him consider what he has, and see what he has not. Brethren, of that which he has, let him give, that he may receive what he has not; let him purchase out of that which he has, that which he has not, and plenteousness for them that love you.

12. Peace be in your strength [Psalm 121:7]. O Jerusalem, O city, who art being built as a city, whose partaking is in The Same: Peace be in your strength: peace be in your love; for your strength is your love. Hear the Song of songs: Love is strong as death. [Song of Songs 8:6] A great saying that, brethren, Love is strong as death. The strength of charity could not be expressed in grander terms than these, Love is strong as death. For who resists death, my brethren? Consider, my brethren. Fire, waves, the sword, are resisted: we resist principalities, we resist kings; death comes alone, who resists it? There is nought more powerful than it. Charity therefore is compared with its strength, in the words, Love is strong as death. And since this love slays what we have been, that we may be what we were not; love creates a sort of death in us. This death he had died who said, The world is crucified unto me, and I unto the world: [Galatians 6:14] this death they had died unto whom he said, You are dead, and your life is hid with Christ in God. [Colossians 3:3] Love is strong as death...

13. Thus as he was here speaking of charity, he adds, For my brethren and companions' sake, I spoke peace of you [Psalm 121:8]. O Jerusalem, thou city whose partaking is in The Same, I in this life and on this earth, I poor, he says, I a stranger and groaning, not as yet enjoying to the full your peace, and preaching your peace; preach it not for my own sake, as the heretics, who seeking their own glory, say, Peace be with you: and have not the peace which they preach to the people. For if they had peace, they would not tear asunder unity. I, he says, spoke peace of you. But wherefore? For my brethren and companions' sake: not for my own honour, not for my own money, not for my life; for, To me to live is Christ, and to die is gain. But, I spoke peace of you, for my brethren and companions' sakes. For he wished to depart, and to be with Christ: but, since he must preach these things to his companions and his brethren, to abide in the flesh, he adds, is more needful for you.

14. Because of the house of the Lord my God, I have sought good things for you [Psalm 121:9]. Not on my own account have sought good things, for then I should not seek for you, but for myself; and so should I not have them, because I should not seek them for you; but, Because of the house of the Lord my God, because of the Church, because of the Saints, because of the pilgrims; because of the poor, that they may go up; because we say to them, we will go into the house of the Lord: because of the house of the Lord my God itself, I have sought good things for You. These long and needful words gather ye, brethren, eat them, drink them, and grow strong, run, and seize.

1. ...Let this singer ascend; and let this man sing from the heart of each of you, and let each of you be this man, for when each of you says this, since you are all one in Christ, one man says this; and says not, Unto You, O Lord, have we lift up our eyes; but, Unto You, O Lord, have I lift up my eyes [Psalm 122:1]. You ought indeed to imagine that every one of you is speaking; but that One in a special sense speaks, who is also spread abroad over the whole world...

What makes the heart of a Christian heavy? Because he is a pilgrim, and longs for his country. If your heart be heavy on this score, although you have been prosperous in the world, still you groan: and if all things combine to render you prosperous, and this world smiles upon you on every side, you nevertheless groan, because you see that you are set in a pilgrimage; and feel that you have indeed happiness in the eyes of fools, but not as yet after the promise of Christ: this you seek with groans, this you seek with longings, and by longing ascend, and while you ascend you sing the Song of Degrees.

2. ...Where then are the ladders? For we behold so great an interval between heaven and earth, there is so wide a separation, and so great a space of regions between: we wish to climb there, we see no ladder; do we deceive ourselves, because we sing the Song of Degrees, that is, the Song of ascent? We ascend unto heaven, if we think of God, who has made ascending steps in the heart. What is to ascend in heart? To advance towards God. As every man who fails, does not descend, but falls: so every one who profits does ascend: but if he so profit, as to avoid pride: if he so ascend as not to fall: but if while he profits he become proud, in ascending he again falls. But that he may not be proud, what ought he to do? Let him lift up his eyes unto Him who dwells in heaven, let him not heed himself...

3. If, my brethren, we understand by heaven the firmament which we see with our bodily eyes, we shall indeed so err, as to imagine that we cannot ascend there without ladders, or some scaling machines: but if we ascend spiritually, we ought to understand heaven spiritually: if the ascent be in affection, heaven is in righteousness. What is then the heaven of God? All holy souls, all righteous souls. For the Apostles also, although they were on earth in the flesh, were heaven; for the Lord, enthroned in them, traversed the whole world. He then dwells in heaven. How?...How long are they the temple according to faith? As long as Christ dwells in them through faith; as the Apostle says, That Christ may dwell in your hearts through faith. But they are already heaven in whom God already dwells visibly, who see Him face to face; all the holy Apostles, all the holy Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers from whence we groan, and for which we pray with longing; and there God dwells. There has the Psalmist lifted up his faith, there he rises in affection, with longing hopes: and this very longing causes the soul to purge off the filth of sins, and to be cleansed from every stain, that itself also may become heaven; because it has lifted up its eyes unto Him who dwells in heaven. For if we have determined that that heaven which we see with our bodily eyes is the dwelling of God, the dwelling of God will pass away; for heaven and earth will pass away. [Matthew 24:35] Then, before God created heaven and earth, where did He dwell? But some one says: and before God made the Saints, where did He dwell? God dwelt in Himself, he dwelt with Himself, and God is with Himself. And when He deigns to dwell in the Saints, the Saints are not the house of God in such wise, as that God should fall when it is withdrawn. For we dwell in a house in one way, in another way God dwells in the Saints. You dwell in a house: if it be withdrawn, you fall, but God so dwells in the Saints, that if He should Himself depart, they fall...

4. What then follows, since he has said, Unto You do I lift up my eyes? [Psalm 122:2]. How have you lifted up your eyes? Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: even so our eyes wait upon the Lord our God, until He have mercy upon us. We are both servants, and a handmaiden: He is both our Master and our Mistress. What do these words mean? What do these similitudes mean? It is not wonderful if we are servants, and He our Master; but it is wonderful if we are a maiden, and He our Mistress. But not even our being a maiden is wonderful; for we are the Church: nor is it wonderful that He is our Mistress; for He is the Power and the Wisdom of God...When therefore you hear Christ, lift up your eyes to the hands of your Master; when you hear the Power of God and the Wisdom of God, lift up your eyes to the hands of your Mistress; for you are both servant and handmaiden; servant, for you are a people; handmaiden, for you are the Church. But this maiden has found great dignity with God; she has been made a wife. But until she come unto those spiritual embraces, where she may without apprehension enjoy Him whom she has loved, and for whom she has sighed in this tedious pilgrimage, she is betrothed: and has received a mighty pledge, the blood of the Spouse for whom she sighs without fear. Nor is it said to her, Do not love; as it is sometimes said to any betrothed virgin, not as yet married: and is justly said, Do not love; when you have become a wife, then love: it is rightly said, because it is a precipitate and preposterous thing, and not a chaste desire, to love one whom she knows not whether she shall marry. For it may happen that one man may be betrothed to her, and another man marry her. But as there is no one else who can be preferred to Christ, let her love without apprehension: and before she is joined unto Him, let her love, and sigh from a distance and from her far pilgrimage...

5. For we have been much filled with contempt [Psalm 122:3]. All that will live piously according to Christ, must needs suffer reproof, [2 Timothy 3:12] must needs be despised by those who do not choose to live piously, all whose happiness is earthly. They are derided who call that happiness which they cannot see with their eyes, and it is said to them, What do you believe, madman? Do you see what you believe? Hath any one returned from the world below, and reported to you what is going on there? Behold I see and enjoy what I love. You are scorned, because thou dost hope for what you see not; and he who seems to hold what he sees, scorns you. Consider well if he does really hold it...I have my house, he has boasted himself. Thou ask, what house of his own? That which my father left me. And whence did he derive this house? My grandfather left it him. Go back even to his great grandfather, then to his great grandfather's father, and he can no longer tell their names. Are you not rather terrified by this thought, that you see many have passed through this house, and that none of them has carried it away with him to his everlasting home? Your father left it: he passed through it: thus you also will pass by. If therefore you have a mere passing stay in your house, it is an inn for passing guests, not an habitation for permanent abode. Yet since we hope for those things which are to come, and sigh for future happiness, and since it has not yet appeared what we shall be, although we are already sons of God; [1 John 3:2] for our life is hidden with Christ in God: [Colossians 3:3] we are utterly despised, by those who seek or enjoy happiness in this world.

6. Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud [Psalm 122:4]. We were asking who were the wealthy: he has expounded to you, in that he has said, the proud. Reproach and contempt are the same: and wealthy is the same with proud. It is a repetition of the sentence, a reproach to the wealthy, and a contempt to the proud. Why are the proud wealthy? Because they wish to be happy here. Why? Since they themselves too are miserable, are they wealthy? But perhaps when they are miserable, they do not mock us. Listen, my beloved. Then perchance they mock when they are happy, when they boast themselves in the pomp of their riches! When they boast themselves in the inflated state of false honours: then they mock us, and seem to say, Behold, it is well with me: I enjoy the good things before me: let those who promise what they cannot show depart from me: what I see, I hold; what I see, I enjoy; may I fare well in this life. Be thou more secure; for Christ has risen again, and has taught you what He will give in another life: be assured that He gives it. But that man mocks you, because he holds what he has. Bear with his mockeries, and you will laugh at his groans: for afterwards there will come a season when these very persons will say, This was he whom we had sometimes in derision. [Wisdom 5:3]...

7. To this we must add, that sometimes those also who are beneath the scourge of temporal unhappiness, mock us...Did not the robber [Luke 23:39] mock, who was crucified with our crucified Lord? If therefore they who are not wealthy mock us, why does the Psalm say, A reproach to the wealthy? If we carefully sift the matter, even these (the unfortunate) are wealthy. How are they wealthy? Yea; for if they were not wealthy, they would not be proud. For one man is wealthy in money, and proud on that score: another is wealthy in honours, and is proud on that account: another imagines himself wealthy in righteousness, and hence his pride, which is worse. They who seem not to be wealthy in money, seem to themselves to be wealthy in righteousness towards God; and when calamity overtakes them, they justify themselves, accuse God, and say, What wrong have I been guilty of, or, what have I done? You reply: Look back, call to mind your sins, see if you have done nothing. He is somewhat touched in conscience, and returns to himself, and thinks of his evil deeds; and when he has thought of his evil deeds, not even then does he choose to confess that he deserves his sufferings; but says, Behold, I have clearly done many things; but I see that many have done worse, and suffer no evil. He is righteous against God. He also therefore is wealthy: he has his breast puffed out with righteousness; since God seems to him to do ill, and he seems to himself to suffer unjustly. And if you gave him a vessel to pilot, he would be shipwrecked with it: yet he wishes to deprive God of the government of this world, and himself to hold the helm of Creation, and to distribute among all men pains and pleasures, punishments and rewards. Miserable soul! Yet why do ye wonder? He is wealthy, but wealthy in iniquity, wealthy in malignity; but is more wealthy in iniquity, in proportion as he seems to himself to be wealthy in righteousness.

8. But a Christian ought not to be wealthy, but ought to acknowledge himself poor; and if he has riches, he ought to know that they are not true riches, so that he may desire others...And what is the wealth of our righteousness? How much soever righteousness there may be in us, it is a sort of dew compared to that fountain: compared to that plenteousness it is as a few drops, which may soften our life, and relax our hard iniquity. Let us only desire to be filled with the full fountain of righteousness, let us long to be filled with that abundant richness, of which it is said in the Psalm, They shall be satisfied with the plenteousness of Your house: and You shall give them drink out of the torrent of Your pleasure. But while we are here, let us understand ourselves to be destitute and in want; not only in respect of those riches which are not the true riches, but of salvation itself. And when we are whole, let us understand that we are weak. For as long as this body hungers and thirsts, as long as this body is weary with watching, weary with standing, weary with walking, weary with sitting, weary with eating; wherever it turns itself for a relief from weariness, there it discovers another source of fatigue: there is therefore no perfect soundness, not even in the body itself. Those riches are then not riches, but beggary; for the more they abound, the more does destitution and avarice increase...Let then our whole hunger, our whole thirst, be for true riches, and true health, and true righteousness. What are true riches? That heavenly abode in Jerusalem. For who is called rich on this earth? When a rich man is praised, what is meant? He is very rich: nothing is wanting to him. That surely is the praise of him that praises the other: for it is not this, when it is said, He wants nothing. Consider if he really want nothing. If he desires nothing, he wants nothing: but if he still desires more than what he has, his riches have increased in such wise, that his wants have increased also. But in that City there will be true riches, because there will be nothing wanting to us there; for we shall not be in need of anything, and there will be true health...

1. You already well know, dearest brethren, that a Song of Degrees, is a song of our ascent: and that this ascent is not effected by the feet of the body, but by the affections of the heart. This we have repeatedly reminded you of: and we need not repeat it too often, that there may be room for saying what has not yet been said. This Psalm, therefore, which you have now heard sung for you, is inscribed, A Song of Degrees. This is its title. They sing therefore while ascending: and sometimes as it were one man sings, sometimes as it were many; because many are one, since Christ is One, and in Christ the members of Christ constitute one with Christ, and the Head of all these members is in heaven. But although the body toils on earth, it is not cut off from its Head; for the Head looks down from above, and regards the body. [Acts 9:4]...Whether therefore one or many sing; many men are one man, because it is unity; and Christ, as we have said, is One, and all Christians are members of Christ.

2. ...Certain members indeed of that body of which we also are, which can sing in truth, have gone before us. And this the holy Martyrs have sung: for they have already escaped, and are with Christ in joy about to receive at last incorruptible bodies, the very same which were at first corruptible, wherein they have suffered pains; of the same there will be made for them ornaments of righteousness. Therefore whether they in reality, or we in hope, joining our affections with their crowns, and longing for such a life as we have not here, and shall never gain unless we have longed for it here, let us all sing together, and say, If the Lord Himself had not been in us....

3. If the Lord Himself had not been in us, now may Israel say [Psalm 123:1]...When? When men rose up against us [Psalm 123:2]. Marvel not: they have been subdued: for they were men; but the Lord was in us, man was not in us: for men rose up against us. Nevertheless men would crush other men, unless in those men who could not be crushed, there were not man, but the Lord. For what could men do to you, while you rejoiced, and sang, and securely held everlasting bliss? What could men do to you when they rose against you, if the Lord had not been on your side? What could they do? Perchance they had swallowed us up quick [Psalm 123:3]. Swallowed us up: they would not first have slain us, and so have swallowed us up. O inhuman, O cruel men! The Church swallows not thus. To Peter it was said, Kill and eat: [Acts 10:13] not, Swallow quick. Because no man enters into the body of the Church, save he be slain first. What he was dies, that he may be what he was not. Otherwise, he who is not slain, and is not eaten by the Church, may be in the visible number of the people: but he cannot be in the number of the people which is known to God, whereof the Apostle says, The Lord knows who are His, [2 Timothy 2:19] save he be eaten; and eaten he cannot be, save he first be slain. The Pagan comes, still in him idolatry lives; he must be grafted among the members of Christ: that he may be engrafted, he must needs be eaten; but he cannot be eaten by the Church, save first he be slain. Let him renounce the world, then is he slain; let him believe in God, then is he eaten...But they in whom the Lord is, are slain and die not. But they who consent and live, are swallowed quick, when swallowed up they die. But they who have suffered, and have not yielded to tribulations, rejoice and say, If the Lord had not been in us, etc.

4. ...When their fury was enraged upon us. They are now in anger, they now openly rage: perchance the water had drowned us [Psalm 123:4]. By water he means ungodly nations: and we shall see what sort of water in the following verses. Whoever had consented unto them, water would have overwhelmed him. For he would die by the death of the Egyptians, he would not pass through after the example of the Israelites. For you know, brethren, that the people of Israel passed through the water, by which the Egyptians were overwhelmed. [Exodus 14:22-29] But what sort of water is this? It is a torrent, it flows with violence, but it will pass by...Hence He, our Head, first drinks, of whom it is said in the Psalms, He shall drink of the torrent in the way: therefore shall He lift up His head. For our Head is already exalted, because He drank of the torrent by the way; for our Lord has suffered. If therefore our Head has been already raised up, why does the body fear the torrent? Without doubt, because the Head has been raised, the body also will say hereafter, Our soul has passed over the torrent. Perhaps our soul has passed over the water without substance [Psalm 123:5]. Behold, what sort of water he was speaking of, The water perchance had overwhelmed us. But what means, without substance?

5. In the first place, what means, Thinkest thou, is commonly used: but not in Latin in this sense. Although I may use it, when expounding to you; for I often use words that are not Latin, that ye may understand. But in Scripture this could not be used, because it was not Latin; and as Latin failed, that was used for it which had not this meaning."—C.] Perchance our soul has passed over? [Psalm 123:5]. Understand however the meaning to be this: Do you think our soul has passed over? and why do they say, Do you think? Because the greatness of the danger makes it hardly credible that he has escaped. They have endured a great death: they have been in great dangers; they have been so much oppressed, that they almost gave consent while alive, and were all but swallowed up alive: now therefore that they have escaped, now that they are secure, but still remember the danger, the great danger, say, Do you think our soul has passed over the water without substance?

6. What is the water without substance, save the water of sins without substance? For sins have not substance: they have destitution, not substance; they have want, not substance. In that water without substance, the younger son lost the whole of his substance...Do you wish to see how the water is without substance? Take away with you to the world below what you have acquired: what will you do? You have acquired gold: you have lost your faith: after a few days you leave this life; you can not take away with you the gold you have acquired by the loss of your good faith; your heart, destitute of faith, goes forth into punishment — your heart, which if full of faith, would go forth unto a crown. Behold, what you have done is nothing: and you have offended God for nothing.

7. Men hear that common proverb; and the proverbs of God slumber in them. What proverb? Better in hand than in hope. Unhappy man, what have you in hand? You say, Better in hand. Hold it so as not to lose it, and then say, Better in hand. But if you hold it not, why do you not hold fast that which you can not lose? What then have you in hand? Gold. Keep it in hand, therefore: if you have it in hand, let it not be taken away without your consent. But if through gold also you are carried where you wish not, and if a more powerful robber seeks you, because he finds you a less powerful robber; if a stronger eagle pursue you, because you have carried off a hare before him: the lesser was your prey, you will be a prey unto the greater. Men see not these things in human affairs: by so much avarice are they blinded...

8. Let them escape the water without substance, and say, Blessed be the Lord, who has not given us over for a prey unto their teeth [Psalm 123:6]. For the hunters were following, and had placed a bait in their trap. What bait? The sweetness of this life, so that each man for the sake of the sweetness of this life may thrust his head into iniquity, and be caught in the trap. Not they, in whom the Lord was, they who say, If the Lord Himself had not been in us; they have not been taken in the trap. Let the Lord be in you, and you will not be taken in the trap.

9. Our soul is escaped, even as a bird out of the snare of the fowlers [Psalm 123:7]. Because the Lord was in the soul itself, therefore has that soul escaped, even as a bird out of the snare of the fowler. Why like a bird? Because it had fallen heedlessly, like a bird; and it could say afterwards, God will forgive me. Unstable bird, rather set your feet firm upon the rock: go not into the trap. You will be taken, consumed, crushed. Let the Lord be in you, and He will deliver you from greater threats, from the snare of the fowlers. As if you were to see a bird about to fall into a snare, you make a greater noise that it may fly away from the net; so also, when perhaps some even of the Martyrs were stretching out their neck after the enjoyment of this life, the Lord, who was in them, made the noise of hell, and the bird was delivered from the snare of the fowlers. The snare was the sweetness of this life: they were not entangled in the snare, and were slain; by their slaughter the net was broken; no longer did the sweetness of this life remain, that they might again be entangled by it, but it was crushed. Was the bird also crushed? Far be it! For it was not in the snare: The snare is broken, and we are delivered.

10. ...Our help stands in the Name of the Lord, who has made heaven and earth [Psalm 123:8]. For if this were not our help, the snare would not indeed remain for ever; but when the bird was once taken, it would be crushed. For this life will pass away; and they who shall have been taken in by its pleasures, and through these pleasures have offended God, will pass away with this life. For the snare will be broken; be ye assured of this: all the sweetness of this present life will no longer exist, when the lot assigned to it has been fulfilled; but we must not be enthralled by it, so that when the net is broken, you may then rejoice and say, The snare is broken, and we are delivered. But lest you think that you can do this of your own strength, consider whose work your deliverance is (for if you are proud, you fall into the snare), and say, Our help stands in the Name of the Lord, who has made heaven and earth....

1. This Psalm, belonging to the number of the Songs of Degrees, teaches us, while we ascend and raise our minds unto the Lord our God in loving charity and piety, not to fix our gaze upon men who are prosperous in this world, with a happiness that is false and unstable, and altogether seductive; where they cherish nothing save pride, and their heart freezes up against God, and is made hard against the shower of His grace, so that it bears not fruit....

2. They that put their trust in the Lord shall be even as the mount Sion: they shall not be removed for ever [Psalm 124:1].

3. Who are these? They shall stand fast for ever, who dwell in Jerusalem [Psalm 124:2]. If we understand this earthly Jerusalem, all who dwelt therein have been excluded by wars and by the destruction of the city: thou now seekest a Jew in the city of Jerusalem, and findest him not. Why then will they that dwell in Jerusalem not be moved for ever, save because there is another Jerusalem, of which you are wont to hear much? She is our mother, for whom we sigh and groan in this pilgrimage, that we may return unto her....They then who dwell therein shall never be moved. But they who dwelt in that earthly Jerusalem, have been moved; first in heart, afterwards by exile. When they were moved in heart and fell, then they crucified the King of the heavenly Jerusalem herself; they were already spiritually without, and shut out of doors their very King. For they cast Him out without their city, and crucified Him without. [John 19:17-18] He too cast them out of His city, that is, of the everlasting Jerusalem, the Mother of us all, who is in Heaven.

4. What is this Jerusalem? He briefly describes it. The mountains stand around Jerusalem [Psalm 124:2]. Is it anything great, that we are in a city surrounded by mountains? Is this the whole of our happiness, that we shall have a city which mountains surround? Do we not know what mountains are? Or what are mountains save swellings of the earth? Different then from these are those mountains that we love, lofty mountains, preachers of truth, whether Angels, or Apostles, or Prophets. They stand around Jerusalem; they surround her, and, as it were, form a wall for her. Of these lovely and delightful mountains Scripture constantly speaks....They are the mountains of whom we sing: I lifted up my eyes unto the mountains, from whence my help shall come: because in this life we have help from the holy Scriptures. And through the mountains that receive peace, the little hills received righteousness: for what says he of the mountains themselves? He said not, they have peace from themselves, or they make peace, or generate peace; but, they receive peace. The Lord is the source, whence they receive peace. So therefore lift up your eyes to the mountains for the sake of peace, that your help may come from the Lord, who has made heaven and earth. Again, the Holy Spirit mentioning these mountains says this: You light them wonderfully from Your everlasting mountains. He said not, the mountains light them: but, You light them from Your everlasting mountains: through those mountains whom You have willed to be everlasting, preaching the Gospel, Thou lighting them, not the mountains. Such then are the mountains that stand around Jerusalem.

5. And that you may know what sort of mountains these be that stand around Jerusalem; where Scripture has mentioned good mountains, very rarely, and hardly, and perhaps never, does it fail instantly to mention the Lord also, or allude to Him at the same moment, that our hopes rest not in the mountains....Lest thou again should tarry in the mountains, he at once adds, Even so the Lord stands round about His people: that your hope might not lie in the mountains, but in Him who lights the mountains. For when He dwells in the mountains, that is, in the Saints, He Himself is round about His people; and He has Himself walled His people with a spiritual fortification, that it may not be moved for evermore. But when Scripture speaks of evil mountains, it adds not the Lord unto them. Such mountains, we have already told you often, signify certain mighty, but evil, souls. For you are not to suppose, brethren, that heresies could be produced through any little souls. None save great men have been the authors of heresies; but in proportion as they were mighty, so were they evil, mountains. For they were not such mountains as would receive peace, that the hills might receive righteousness; but they received dissension from their father the devil. There were therefore mountains: beware thou fly not to such mountains. For men will come, and say unto you, There is a great hero, there is a great man! How great was that Donatus! How great is Maximian! And a certain Photinus, what a great man he was! And Arius too, how illustrious he was! All these I have mentioned are mountains, but mountains that cause shipwreck.. ..

6. But love such mountains, in whom the Lord is. Then do those very mountains love you, if you have not placed hope in them. See, brethren, what the mountains of God are. Thence they are so called in another passage: Your righteousness is like the mountains of God. Not their righteousness, but Your righteousness. Hear that great mountain the Apostle. That I may be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ. [Philippians 3:9] But they who have chosen to be mountains through their own righteousness, as certain Jews or Pharisees their rulers, are thus blamed: Being ignorant of God's righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God. [Romans 10:3] But they who have submitted themselves are exalted in such a manner as to be humble. In that they are great, they are mountains; in that they submit themselves unto God, they are valleys: and in that they have the capacity of piety, they receive the plenteousness of peace, and transmit the copious irrigation to the hills, only beware, at present, what mountains you love. If you wish to be loved by good mountains, place not your trust even in good mountains. For how great a mountain was Paul? Where is one like him found? We speak of the greatness of men. Can any one readily be found of so great grace? Nevertheless, he feared lest that bird should place trust in him: and what does he say: Was Paul crucified for you? [1 Corinthians 1:13] But lift up your eyes unto the mountains, whence help may come unto you: for, I have planted, Apollos has watered: but, your help comes from the Lord, who has made Heaven and earth; for, God gave the increase. [1 Corinthians 3:6] The mountains, therefore, stand around Jerusalem. But as the mountains stand around Jerusalem, even so stands the Lord round about His people, from this time forth for evermore. If therefore the mountains stand around Jerusalem, and the Lord stands round about His people, the Lord binds His people into one bond of love and peace, so that they who trust in the Lord, like the mount Sion, may not be moved for evermore: and this is, from this time forth for evermore.

7. For the Lord will not leave the rod of the ungodly upon the lot of the righteous, lest the righteous put forth their hands unto wickedness [Psalm 124:3]. At present indeed the righteous suffer in some measure, and at present the unrighteous sometimes tyrannize over the righteous. In what ways? Sometimes the unrighteous arrive at worldly honours: when they have arrived at them, and have been made either judges or kings; for God does this for the discipline of His folk, for the discipline of His people; the honour due to their power must needs be shown them. For thus has God ordained His Church, that every power ordained in the world may have honour, and sometimes from those who are better than those in power. For the sake of illustration I take one instance; hence calculate the grades of all powers. The primary and every day relation of authority between man and man is that between master and slave. Almost all houses have a power of this sort. There are masters, there are also slaves; these are different names, but men and men are equal names. And what says the Apostle, teaching that slaves are subject to their masters? Servants, be obedient to them that are your masters according to the flesh: for there is a Master according to the Spirit. He is the true and everlasting Master; but those temporal masters are for a time only. When you walk in the way, when you live in this life, Christ does not wish to make you proud. It has been your lot to become a Christian, and to have a man for your master: you were not made a Christian, that you might disdain to be a servant. For when by Christ's command you serve a man, you serve not the man, but Him who commanded you. He says this also: Servants, be obedient to them that are your masters according to the flesh. [Ephesians 6:5] Behold, he has not made men free from being servants, but good servants from bad servants. How much do the rich owe to Christ, who orders their house for them! so that if you have had an unbelieving servant, suppose Christ convert him, and say not to him, Leave your master, you have now known Him who is your true Master: he perhaps is ungodly and unjust, you are now faithful and righteous: it is unworthy that a righteous and faithful man should serve an unjust and unbelieving master. He spoke not thus unto him, but rather, Serve him: and to confirm the servant, added, Serve as I served; I before you served the unjust....If the Lord of heaven and earth, through whom all things were created, served the unworthy, asked mercy for His furious persecutors, and, as it were, showed Himself as their Physician at His Advent (for physicians also, better both in art and health, serve the sick): how much more ought not a man to disdain, with his whole mind, and his whole good will, with his whole love to serve even a bad master! Behold, a better serves an inferior, but for a season. Understand what I have said of the master and slave, to be true also of powers and kings, of all the exalted stations of this world. For sometimes they are good powers, and fear God; sometimes they fear not God. Julian was an infidel Emperor, an apostate, a wicked man, an idolater; Christian soldiers served an infidel Emperor; when they came to the cause of Christ, they acknowledged Him only who was in heaven. If he called upon them at any time to worship idols, to offer incense; they preferred God to him: but whenever he commanded them to deploy into line, to march against this or that nation, they at once obeyed. They distinguished their everlasting from their temporal master; and yet they were, for the sake of their everlasting Master, submissive to their temporal master.

8. But will it be thus always, that the ungodly have power over the righteous? It will not be so. The rod of the ungodly is felt for a season upon the lot of the righteous; but it is not left there, it will not be there forever. A time will come, when Christ, appearing in his glory, shall gather all nations before Him. [Matthew 25:32-33] And you will see there many slaves among the sheep, and many masters among the goats; and again many masters among the sheep, many slaves among the goats. For all slaves are not good — do not infer this from the consolation we have given to servants — nor are all masters evil, because we have thus repressed the pride of masters. There are good masters who believe, and there are evil: there are good servants who believe, and there are evil. But as long as good servants serve evil masters, let them endure for a season. For God will not leave the rod of the ungodly upon the lot of the righteous. Why will He not? Lest the righteous put forth their hand unto wickedness: that the righteous may endure for a season the domination of the ungodly, and may understand that this is not for ever, but may prepare themselves to possess their everlasting heritage....

9. And he therefore adds, Do well, O Lord, unto those that are good and true of heart [Psalm 124:4]. They who are right in heart, of whom I was speaking a little before — they who follow the will of God, not their own will, — reflect upon this. But they who wish to follow God, allow Him to go before, and themselves to follow; not themselves to go before, and Him to follow; and in all things they find Him good, whether chastening, or consoling, or exercising, or crowning, or cleansing, or enlightening; as the Apostle says, We know that all things work together for good to them that love God. [Romans 8:28]

10. Whence the Psalmist at once adds: As for such as turn aside, the Lord shall lead them forth unto strangling with the workers of unrighteousness [Psalm 124:5]: that is, those whose deeds they have imitated; because they took delight in their present pleasures, and did not believe in their punishments to come. What then shall they have, who are righteous in heart, and who turn not back? Let us now come to the heritage itself, brethren, for we are sons. What shall we possess? What is our heritage? What is our country: what is it called? Peace. In this we salute you, this we announce to you, this the mountains receive, and the little hills receive as righteousness. Peace is Christ: for He is our peace, who has made both one, and has broken down the middle wall of partition between us. [Ephesians 2:14] Since we are sons, we shall have an inheritance. And what shall this inheritance be called, but peace? And consider that they who love not peace are disinherited. Now they who divide unity, love not peace. Peace is the possession of the pious, the possession of heirs. And who are heirs? Sons....Since then Christ the Son of God is peace, He therefore came to gather together His own, and to separate them from the wicked. From what wicked men? From those who hate Jerusalem, who hate peace, who wish to tear unity asunder, who believe not peace, who preach a false peace to the people, and have it not. To whom answer is made, when they say, Peace be with you, And with your spirit: but they speak falsely, and they hear falsely. Unto whom do they say, Peace be with you? To those whom they separate from the peace of the whole earth. And unto whom is it said, And with your spirit? To those who embrace dissensions, and who hate peace. For if peace were in their spirit, would they not love unity, and leave dissensions? Speaking then false words, they hear false words. Let us speak true words, and hear true words. Let us be Israel, and let us embrace peace; for Jerusalem is a vision of peace, and we are Israel, and peace is upon Israel.

1. ...How man had come into captivity, let us ask the Apostle Paul....For he says: For we know that the Law is spiritual, but I am carnal, sold under sin. [Romans 7:14] Behold whence we became captives; because we were sold under sin. Who sold us? We ourselves, who consented to the seducer. We could sell ourselves; we could not redeem ourselves. We sold ourselves by consent of sin, we are redeemed in the faith of righteousness. For innocent blood was given for us, that we might be redeemed. Whatsoever blood he shed in persecuting the righteous, what kind of blood did he shed? Righteous men's blood, indeed, he shed; they were Prophets, righteous men, our fathers, and Martyrs. Whose blood he shed, yet all coming of the offspring of sin. One blood he shed of Him who was not justified, but born righteous: by shedding that blood, he lost those whom he held. For they for whom innocent blood was given were redeemed, and, turned back from their captivity, they sing this Psalm.

2. When the Lord turned back the captivity of Sion, we became as those that are comforted [Psalm 125:1]. He meant by this to say, we became joyful. When? When the Lord turned back the captivity of Sion. What is Sion? Jerusalem, the same is also the eternal Sion. How is Sion eternal, how is Sion captive? In angels eternal, in men captive. For not all the citizens of that city are captives, but those who are away from thence, they are captives. Man was a citizen of Jerusalem, but sold under sin he became a pilgrim. Of his progeny was born the human race, and the captivity of Sion filled all lands. And how is this captivity of Sion a shadow of that Jerusalem? The shadow of that Sion, which was granted to the Jews, in an image, in a figure, was in captivity in Babylonia, and after seventy years that people turned back to its own city.. ..But when all time is past, then we return to our country, as after seventy years that people returned from the Babylonish captivity, for Babylon is this world; since Babylon is interpreted confusion....So then this whole life of human affairs is confusion, which belongs not unto God. In this confusion, in this Babylonish land, Sion is held captive. But the Lord has turned back the captivity of Sion. And we became, he says, as those that are comforted. That is, we rejoiced as receiving consolation. Consolation is not save for the unhappy, consolation is not save for them that groan, that mourn. Wherefore, as those that are comforted, except because we are still mourning? We mourn for our present lot, we are comforted in hope: when the present is passed by, of our mourning will come everlasting joy, when there will be no need of consolation, because we shall be wounded with no distress. But wherefore says he as those that are comforted, and says not comforted? This word as, is not always put for likeness: when we say As, it sometimes refers to the actual case, sometimes to likeness: here it is with reference to the actual case....Walk therefore in Christ, and sing rejoicing, sing as one that is comforted; because He went before you who has commanded you to follow Him.

3. Then was our mouth filled with joy, and our tongue with exultation [Psalm 125:2]. That mouth, brethren, which we have in our body, how is it filled with joy? It uses not to be filled, save with meat, or drink, or some such thing put into the mouth. Sometimes our mouth is filled; and it is more that we say to your holiness, when we have our mouth full, we cannot speak. But we have a mouth within, that is, in the heart, whence whatsoever proceeds, if it is evil, defiles us, if it is good, cleanses us. For concerning this very mouth ye heard when the Gospel was read. For the Jews reproached the Lord, because His disciples ate with unwashen hands. They reproached who had cleanness without; and within were full of stains. They reproached, whose righteousness was only in the eyes of men. But the Lord sought our inward cleanness, which if we have, the outside must needs be clean also. Cleanse, He says, the inside, and the outside shall be clean also. [Matthew 23:26]...

4. But let us return to what was just now read from the Gospel, relating to the verse before us, Our mouth was filled with joy, and our tongue with delight: for we are inquiring what mouth and what tongue. Listen, beloved brethren. The Lord was scoffed at, because His disciples ate with unwashed hands. The Lord answered them as was fitting, and said to the crowds whom He had called unto Him, Hear ye all, and understand: not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man. [Matthew 15:10-11] What is this? When He said, what goes into the mouth, He meant only the mouth of the body. For meat goes in, and meats defile not a man; because, All things are clean to the clean; and, every creature of God is good, and none to be refused, if it be received with thanksgiving. [1 Timothy 4:4]...

5. Guard the mouth of your heart from evil, and you will be innocent: the tongue of your body will be innocent, your hands will be innocent; even your feet will be innocent, your eyes, your ears, will be innocent; all your members will serve under righteousness, because a righteous commander has your heart. Then shall they say among the heathen, the Lord has done great things for them.

6. Yea, the Lord has done great things for us already, whereof we rejoice [Psalm 125:3]. Consider, my brethren, if Sion does not at present say this among the heathen, throughout the whole world; consider if men are not running unto the Church. In the whole world our redemption is received; Amen is answered. The dwellers in Jerusalem, therefore, captive, destined to return, pilgrims, sighing for their country, speak thus among the heathen. What do they say? The Lord has done great things for us, whereof we rejoice. Have they done anything for themselves? They have done ill with themselves, for they have sold themselves under sin. The Redeemer came, and did the good things for them.

7. Turn our captivity, O Lord, as the torrents in the south [Psalm 125:4]. Consider, my brethren, what this means....As torrents are turned in the south, so turn our captivity. In a certain passage Scripture says, in admonishing us concerning good works, Your sins also shall melt away, even as the ice in fair warm weather. [Sirach 3:17] Our sins therefore bound us. How? As the cold binds the water that it run not. Bound with the frost of our sins, we have frozen. But the south wind is a warm wind: when the south wind blows, the ice melts, and the torrents are filled. Now winter streams are called torrents; for filled with sudden rains they run with great force. We had therefore become frozen in captivity; our sins bound us: the south wind the Holy Spirit has blown: our sins are forgiven us, we are released from the frost of iniquity; as the ice in fair weather, our sins are melted. Let us run unto our country, as the torrents in the south....

8. For the next words are, They that sow in tears, shall reap in joy [Psalm 125:5]. In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds: of which seeds the Apostle says, Let us not be weary in well doing; for in due season we shall reap if we faint not. [Galatians 6:9] Speaking therefore of almsgiving itself, what says he? This I say; he that sows sparingly, shall reap also sparingly. [2 Corinthians 9:6] He therefore who sows plentifully, shall reap plentifully: he who sows sparingly, shall reap also sparingly: and he that sows nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully? There is not a wider field on which you can sow than Christ, who has willed that we should sow in Himself. Your soil is the Church; sow as much as you can. But you have not enough to do this. Have you the will? As what you had would be nothing, if you had not a good will; so do not despond, because you have not, if you have a good will. For what do you sow? Mercy. And what will you reap? Peace. Said the Angels, Peace on earth unto rich men? No, but, Peace on earth unto men of a good will. [Luke 2:14] Zacchæus had a strong will, Zacchæus had great charity. [Luke 19:8]...Did then that widow who cast her two farthings into the treasury, sow little? Nay, as much as Zacchæus. For she had narrower means, but an equal will. She gave her two mites [Luke 21:1-4] with as good a will as Zacchæus gave the half of his patrimony. If you consider what they gave, you will find their gifts different; if you look to the source, you will find them equal; she gave whatever she had, and he gave what he had....But if they are beggars whose profession is asking alms, in trouble they also have what to bestow upon one another. God has not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk; he who can walk, lends his feet to the lame; he who sees, lends his eyes to the blind; and he who is young and sound, lends his strength to the old or the infirm, carries him: the one is poor, the other is rich.

9. Sometimes also the rich man is found to be poor, and something is bestowed upon him by the poor. Somebody comes to a river, so much the more delicate as he is more rich; he cannot pass over: if he were to pass over with bare limbs, he would catch cold, would be ill, would die: a poor man more active in body comes up: he carries the rich man over; he gives alms unto the rich. Think not therefore those only poor, who have not money....Thus love ye, thus be ye affectioned unto one another. Attend not solely to yourselves: but to those who are in want around you. But because these things take place in this life with troubles and cares, faint not. You sow in tears, you shall reap in joy.

10. How, my brethren? When the farmer goes forth with the plough, carrying seed, is not the wind sometimes keen, and does not the shower sometimes deter him? He looks to the sky, sees it lowering, shivers with cold, nevertheless goes forth, and sows. For he fears lest while he is observing the foul weather, and awaiting sunshine, the time may pass away, and he may not find anything to reap. Put not off, my brethren; sow in wintry weather, sow good works, even while you weep; for, They that sow in tears, shall reap in joy. They sow their seed, good will, and good works. They went on their way and wept, casting their seed [Psalm 125:6]. Why did they weep? Because they were among the miserable, and were themselves miserable. It is better, my brethren, that no man should be miserable, than that you should do alms....Nevertheless, as long as there are objects for its exercise, let us not fail amid those troubles to sow our seed. Although we sow in tears, yet shall we reap in joy. For in that resurrection of the dead, each man shall receive his own sheaves, that is, the produce of his seed, the crown of joys and of delight. Then will there be a joyous triumph, when we shall laugh at death, wherein we groaned before: then shall they say to death, O death, where is your strife? O death, where is your sting? [1 Corinthians 15:55] But why do they now rejoice? Because they bring their sheaves with them.

11. In this Psalm we have chiefly exhorted you to do deeds of alms, because it is thence that we ascend; and you see that he who ascends, sings the song of steps. Remember: do not love to descend, instead of to ascend, but reflect upon your ascent: because he who descended from Jerusalem to Jericho fell among thieves. [Luke 10:30]...The Samaritan as He passed by slighted us not: He healed us, He raised us upon His beast, upon His flesh; He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed, [Luke 10:35, 37] the love of God, and the love of our neighbour. The Apostle spent more; for, though it was allowed unto all the Apostles to receive, as Christ's soldiers, pay from Christ's subjects, that Apostle, nevertheless, toiled with his own hands, and excused the subjects the maintenance owing to him. All this has already happened: if we have descended, and have been wounded; let us ascend, let us sing, and make progress, in order that we may arrive.

1. Among all the Songs entitled the Song of degrees, this Psalm has a further addition in the title, that it is Solomon's. For thus it is entitled, A Song of degrees of Solomon. It has therefore aroused our attention, and caused us to enquire the reason of this addition, of Solomon. For it is needless to repeat explanations of the other words, Song of degrees....Solomon was in his time David's son, a great man, through whom many holy precepts and healthful admonitions and divine mysteries have been wrought by the Holy Spirit in the Scriptures. Solomon himself was a lover of women, and was rejected by God: and this lust was so great a snare unto him, that he was induced by women even to sacrifice to idols, [1 Kings 11:7-8] as Scripture witnesses concerning him. But if, by his fall what was delivered through him were blotted out, it would be judged that he had himself delivered these precepts, and not that they were delivered through him. The mercy of God, therefore, and His Spirit, excellently wrought that whatever of good was declared through Solomon, might be attributed unto God; and the man's sin, unto the man. What marvel that Solomon fell among God's people? Did not Adam fall in Paradise? Did not an angel fall from heaven, and become the devil? We are thereby taught, that no hope must be placed in any among men....The name of Solomon is interpreted to mean peacemaker: now Christ is the True Peacemaker, of whom the Apostle says, He is our Peace, who has made both one. [Ephesians 2:14]...Since, therefore, He is the true Solomon; for that Solomon was the figure of this Peace maker, when he built the temple; that you may not think he who built the house unto God was the true Solomon, Scripture showing unto you another Solomon, thus commences this Psalm: Except the Lord build the house, their labour is but lost that build it [Psalm 126:1]. The Lord, therefore, builds the house, the Lord Jesus Christ builds His own house. Many toil in building: but, except He build, their labour is but lost that build it. Who are they who toil in building it? All who preach the word of God in the Church, the ministers of God's mysteries. We are all running, we are all toiling, we are all building now; and before us others have run, toiled, and built: but except the Lord build, their labour is but lost. Thus the Apostles seeing some fall bewailed these men, in that they had laboured in vain for them. [Galatians 4:10-11] We, therefore, speak without, He builds within. We can observe with what attention ye hear us; He alone who knows your thoughts, knows what ye think. He Himself builds, He Himself admonishes, He Himself opens the understanding, He Himself kindles your understanding unto faith; nevertheless, we also toil like workmen; but, except the Lord build, etc.

2. But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God....This is Jerusalem: she has guards: as she has builders, labouring at her building up, so also has she guards. To this guardianship these words of the Apostle relate: I fear, lest by any means your minds should be corrupted from the simplicity which is in Christ. [2 Corinthians 11:3] He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also do this. For a higher place was for this reason given the Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is alloted. And a perilous account is rendered of this high station, except we stand here with a heart that causes us to stand beneath your feet in humility, and pray for you, that He who knows your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you? As men: as far as we are able, as far as we have received power. And because we guard you like men, and cannot guard you perfectly, shall you therefore remain without a keeper? Far be it! For where is He of whom it is said, Except the Lord keep the city, the watchman wakes but in vain? [Psalm 126:1]. We are watchful on our guard, but vain in our watchfulness, except He who sees your thoughts guard you. He keeps guard while you are awake, He keeps guard also while you are asleep. For He has once slept on the Cross, and has risen again; He no longer sleeps. Be Israel: for the Keeper of Israel neither sleeps nor slumbers. Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards; but we wish to be guarded together with you. We are as it were shepherds unto you; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.

3. If we wish to be guarded by Him who was humbled for our sakes, and who was exalted to keep us, let us be humble. Let no one assume anything unto himself. No man has any good, except he has received it from Him who alone is good. But he who chooses to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But if, before wisdom comes unto him, he imagine that he is wise; he rises before light, and walks in darkness. What does he hear in this Psalm? It is but lost labour that you haste to rise up before dawn [Psalm 126:2]. What means this? If you arise before light arises, you must needs lose your labour, because ye will be in the dark. Our light, Christ, has arisen; it is good for you to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted....The Lord recalled the sons of Zebedee to humility, and said to them, Are you able to drink of the cup that I shall drink of? [Matthew 20:21-22] I came to be humble: and are you wishing to be exalted before Me? The way I go, do ye follow, He says. For if you choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us....But what did our Lord do? He caused him to rise after the Light: Get behind Me, Satan. [Matthew 16:23] He was Satan, because he wished to rise before Light. Get behind Me: that I may precede, you may follow: where I go, there you may go; and may not wish to lead Me, where you would go....

4. And as if you should say, When shall we rise? We are ordered now to sit: when will be our rising? When the Lord's was. Look unto Him, who went before you: for if you heed not Him, it is lost labour for you to rise before dawn. When was He raised? When He had died. Hope therefore for your uplifting after your death: have hope in the resurrection of the dead, because He rose again and ascended. But where did He sleep? On the Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what had been signified in Adam: for when Adam was asleep, a rib was drawn from him and Eve was created; [Genesis 2:21-22] so also while the Lord slept on the Cross, His side was transfixed with a spear, and the Sacraments flowed forth, [John 19:34] whence the Church was born. For the Church the Lord's Bride was created from His side, as Eve was created from the side of Adam. But as she was made from his side no otherwise than while sleeping, so the Church was created from His side no otherwise than while dying. If therefore He rose not from the dead save when He had died, do you hope for exaltation save after this life? But that this Psalm might teach you, in case you should ask, When shall I rise? Perhaps before I have sat down? He adds, When He has given His beloved sleep [Psalm 126:3]. God gives this when His beloved have fallen asleep; then His beloved, that is, Christ's, shall rise. For all indeed shall rise, but not as His beloved. There is a resurrection of all the dead; but what says the Apostle? We shall all rise, but we shall not all be changed. [1 Corinthians 15:51] They rise unto punishment: we rise as our Lord rose, that we may follow our Head, if we are members of Him....Hope for such a resurrection; and for the sake of this be a Christian, not for the sake of this world's happiness. For if you wish to be a Christian for the sake of this world's happiness, since He your Light sought not worldly happiness; you are wishing to rise before the light; you must needs continue in darkness. Be changed, follow your Light; rise where He rose again: first sit down, and thus rise, when He gives His beloved sleep.

5. As if you should ask again, who are the beloved? Lo, children, the reward of the fruit of the womb, are an heritage of the Lord [Psalm 126:3]. Since he says, fruit of the womb, these children have been born in travail. There is a certain woman, in whom what was said to Eve, in sorrow shall you bring forth children, is shown after a spiritual manner. The Church bears children, the Bride of Christ; and if she bears them, she travails of them. In figure of her, Eve was called also the Mother of all living. He who said, My little children, of whom I travail in birth again, until Christ be formed in you, [Galatians 4:19] was among the members of her who travails. But she travailed not in vain, nor brought forth in vain: there will be a holy seed at the resurrection of the dead: the righteous who are at present scattered over the whole world shall abound. The Church groans for them, the Church travails of them; but in that resurrection of the dead, the offspring of the Church shall appear, pain and groaning shall pass away....

6. Like as the arrows in the hand of the mighty one, even so are the children of those that are shot out [Psalm 126:4]. Whence has sprung this heritage, brethren? Whence has sprung so numerous a heritage? Some have been shot out from the Lord's hand, as arrows, and have gone far, and have filled the whole earth, whence the Saints spring. For this is the heritage whereof it is said, Desire of Me, and I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession. And how does this possession extend and increase unto the world's uttermost parts? Because, like as the arrows in the hand of the mighty one, etc. Arrows are shot forth from the bow, and the stronger the arm which has sent it forth, the farther flies the arrow. But what is stronger than the darting of the Lord? From His bow He sends forth His Apostles: there could not be a spot left where an arrow shot by so strong an arm would not reach; it has reached unto the uttermost parts of the earth. The reason it went no farther was, that there were no more of the human race beyond. For He has such strength, that even if there were a spot beyond, whither the arrow could fly, He would dart the arrow there. Such are the children of those who are shot forth as they that are shot forth.. ..

7. Perhaps the Apostles themselves are styled the sons of those who have been shaken out, the sons of the Prophets. For the Prophets comprised closed and covered mysteries: they were shaken, that they might come forth thence manifestly....Except the prophecy involved were sifted with diligence, would the concealed meanings come forth unto us? All these meanings were therefore closed before the Lord's advent. The Lord came, and shook out these hidden meanings, and they were made manifest; the Prophets were shaken out, and the Apostles were born. Since then they were born of the Prophets who had been shaken out, the Apostles are sons of those that were shaken out. They, placed as the arrows in the hand of the giant, have reached the uttermost parts of the earth....The Apostles the sons of the Prophets have been like as the arrows in the hand of a mighty one. If He is mighty, He has shaken them out with a mighty hand; if He has shaken them out with a mighty hand, they whom He has shaken forth have arrived even at the uttermost parts of the earth.

8. Blessed is the man who has filled his desire from them [Psalm 126:5]. Well, my brethren, who fills his desire from them? Who loves not the world. He who is filled with the desire of the world, has no room for that to enter which they have preached. Pour forth what you carry, and become fit for that which you have not. That is, you desire riches: you can not fill your desire from them: you desire honours upon earth, you desire those things which God has given even unto beasts of burden, that is, temporal pleasure, bodily health, and the like; you will not fulfil your desire from them....He shall not be ashamed, when he speaks with his enemies in the gate. Brethren, let us speak in the gate, that is, let all know what we speak. For he who chooses not to speak in the gate, wishes what he speaks to be hidden, and perhaps wishes it to be hidden for this reason, that it is evil. If he be confident, let him speak in the gate; as it is said of Wisdom, She cries at the gates, at the entry of the city. [Proverbs 8:3] As long as they hold unto righteousness in innocency, they shall not be ashamed: this is to preach at the gate. And who is he who preaches at the gate? He who preaches in Christ; because Christ is the gate whereby we enter into that city. [John 10:9]...They, therefore, who speak against Christ, are without the gate; because they seek their own honours, not those of Christ. But he who preaches in the gate, seeks Christ's honour, not his own: and, therefore, he who preaches in the gate, says, Trust not in me; for you will not enter through me, but through the gate. While they who wish men to trust in themselves, wish them not to enter through the gate: it is no marvel if the gate be closed against them, and if they vainly knock for it to be opened.

1. Felix the Martyr, truly Felix, i.e. Happy both in his name and his crown, whose birthday this is, despised the world. Was he, because he feared the Lord, thence happy, thence blessed, because his wife was as a fruitful vine upon the earth, and his children stood around his table? All these blessings he has perfectly, but in the Body of Him who is here described; and, because he understood them in this sense, he scorned things present, that he might receive things future. You are aware, brethren, that he suffered not the death that other martyrs suffered. For he confessed, and was set aside for torments; on another day his body was discovered lifeless. They had closed the prison to his body, not to his spirit. The executioners found him gone; when they were preparing to torture, they spent their rage for nought. He was lying dead, without sense to them, that he might not be tortured; with sense with God, that he might be crowned. Whence was he also happy, brethren, not only in name, but in the reward of everlasting life, if he loved these things.

2. Blessed are all they that fear the Lord, and walk in His ways [Psalm 127:1]. He speaks to many; but since these many are one in Christ, in the next words he speaks in the singular: For you shall eat the labours of your fruits....When I speak of Christians in the plural, I understand one in the One Christ. You are therefore many, and you are one; we are many, and we are one. How are we many, and yet one? Because we cling unto Him whose members we are; and since our Head is in heaven, that His members may follow....Let us therefore so hear this Psalm, as considering it to be spoken of Christ: and all of us who cling unto the Body of Christ, and have been made members of Christ, walk in the ways of the Lord; and let us fear the Lord with a chaste fear, with a fear that abides forever....

3. You shall eat the labours of your fruits [Psalm 127:2]. And ye, O thou, you many who are One, You shall eat of the labours of your fruits. He seems to speak perversely to those who understand not: for he should have said, you shall eat the fruit of your labours. For many eat the fruit of their labours. They labour in the vineyard; they eat not the toil itself; but what arises from their labour they eat. They labour about trees that bear fruit: who would eat labours? But the fruit of these labours, the produce of these trees; it is this that delights the husbandman. What means, You shall eat the labours of your fruits? At present we have toils: the fruits will come afterwards. But since their labours themselves are not without joy, on account of the hope whereof we have a little before spoken, Rejoicing in hope, patient in tribulation; [Romans 12:12] at present those very labours delight us, and make us joyful in hope. If therefore our toil has been what could be eaten, and could also delight us; what will be the fruit of our labour when eaten? They who went weeping on their way, scattering their seed, did eat their labours; with how much greater pleasure will they eat the fruits of their labours, who shall come again with joy, bearing their sheaves with them?...Blessed are you, and well shall it be with you. Blessed are you, is of the present: well shall it be with you, is of the future. When you eat the labours of your fruits, blessed are you; when you have reached the fruit of your labours, well shall it be with you. What has he said? For if it be well with you, you will be happy: and if you will be happy, you will also have all well with you. But there is a difference between hope and attainment. If hope be so sweet, how much sweeter will reality be?

4. Let us now come to the words, Your wife [Psalm 127:3]: it is said to Christ. His wife, therefore, is the Church: His Church, His wife, we ourselves are. As a fruitful vineyard. But in whom is the vineyard fruitful? For we see many barren ones entering those walls; we see that many intemperate, usurious persons, slave dealers, enter these walls, and such as resort to fortune-tellers, go to enchanters and enchantresses when they have a headache. Is this the fruitfulness of the vine? Is this the fecundity of the wife? It is not. These are thorns, but the vineyard is not everywhere thorny. It has a certain fruitfulness, and is a fruitful vine; but in whom? Upon the sides of your house. Not all are called the sides of the house. For I ask what are the sides. What shall I say? Are they walls, strong stones, as it were? If he were speaking of this bodily tenement, we should perhaps understand this by sides. We mean by the sides of the house, those who cling unto Christ....

5. Your children. The wife and the children are the same. In these carnal marriages and wedlocks, the wife is one, the children other: in the Church, she who is the wife, is the children also. For the Apostles belonged to the Church, and were among the members of the Church. They were therefore in His wife, and were His wife according to their own portion which they held in His members. Why then is it said concerning them, When the Bridegroom shall be taken from them, then shall the children of the Bridegroom fast? [Matthew 9:15] She who is the wife, then, is the children also. I speak a wonderful thing, my brethren. In the words of the Lord, we find the Church to be both His brethren, and His sisters, and His mother.. ..For Mary was among the sides of His House, and His relatives coming of the kindred of the Virgin Mary, who believed on Him, were among the sides of His House; not in respect of their carnal consanguinity, but inasmuch as they heard the Word of God, and obeyed it....He added; For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother. [Matthew 12:48-50] Brother, perhaps, on account of the male sex whom the Church has: sister, on account of the women whom Christ has here in His members. How mother, save that Christ Himself is in those Christians, whom the Church daily brings forth Christians through baptism? In those therefore in whom you understand the wife, in them you understand the mother, in them the children.

6. ...Such children ought therefore to be around the Lord's table, like olive-branches. A complete Vine it is, a great bliss: who would now refuse to be there? When you see any blasphemer have a wife, children, grandchildren, and yourself perchance without them, envy them not; discern that the promise has been fulfilled in you also, but spiritually. If therefore we have, why have we? Because we fear the Lord. Lo, thus shall the man be blessed that fears the Lord [Psalm 127:4]. He is the man, who is also the men; and the men are one man; because many are one, because Christ is One.

7. The Lord from out of Sion bless you: and may thou see you good things that are of Jerusalem [Psalm 127:5]. Even to the birds was it said, Be fruitful and multiply. [Genesis 1:22] Do you wish to hold as a great blessing what was given unto birds? Who can be ignorant, that it was given indeed by the voice of God? But use these goods, if you receive them; and rather think how you may nourish those who have been born, than that others may be born. For it is not happiness to have children, but to have good ones. Labour in the task of nourishing them, if they be born; but if they be not born, give thanks unto God....Your children are infants: thou dost caress the infants: the infants caress you: do they abide thus? But you wish they may grow, you wish that their age may increase. But consider that when one age comes, another dies. When boyhood comes, infancy dies; when youth comes, boyhood dies: when manhood comes, youth dies; when old age comes, manhood dies: when death comes, all age dies. As many successions of ages as you wish for, so many deaths of ages do you wish for. These things therefore are not. Finally, are children born unto you to share life with you on earth, or rather to shut you out and to succeed you? Do you rejoice in those born to exclude you? Boys when born speak somewhat like this to their parents: Now then, begin to think of removing hence, let us too play our parts on the stage. For the whole life of temptation in the human race is a stage play; for it is said, Every man living is altogether vanity. Nevertheless, if we rejoice in children who will succeed us; how much must we rejoice in children with whom we shall remain, and in that Father for whom we are born, who will not die, but that we may evermore live with Him? These are the good things of Jerusalem: for they are. And how long shall I see the good things of Jerusalem? All your life long. If your life be for ever, you will see the good things of Jerusalem for evermore....

8. For, if in this life only, says the Apostle, we have hope in Christ, we are of all men most miserable. [1 Corinthians 15:19] For what reason were the Martyrs condemned to beasts? What is that good? Can it be declared? By what means, or what tongue can tell it? Or what ears can hear it? That indeed, Neither ear has heard, nor has it entered into man's heart: [1 Corinthians 2:9] only let us love, only let us grow in grace: ye see, then, that battles are not wanting, and that we fight with our lusts. We fight outwardly with unbelieving and disobedient men; we fight inwardly with carnal suggestions and perturbations: we everywhere as yet fight....What sort of peace then is this? One from Jerusalem, for Jerusalem is interpreted, A vision of Peace. Thus then may thou see the good things that are of Jerusalem, and that, all your life long — and may thou see, not only your children, but, your children's children. What means, Your children? Your works which thou here dost. Who are your children's children? The fruits of your works. You give alms: these are your children: for the sake of your alms you receive everlasting life, these are your children's children. May you see your children's children; and there shall be peace upon Israel [Psalm 127:6], the last words of the Psalm....

1. The Psalm which we have sung is short: but as it is written in the Gospel of Zacchæus that he was little of stature, [Luke 19:2-9] but mighty in works; as it is written of that widow who cast two mites into the treasury, little was the money, but great was her charity; [Mark 12:42, 44] thus also this Psalm, if you count the words, is short; if you weigh the sentiments, is great....Let the Spirit of God speak, let It speak to us, let It sing to us; whether we wish or wish not to dance, let It sing. For as he who dances, moves his limbs to the time; so they who dance according to the commandment of God, in their works obey the sound. What therefore says the Lord in the Gospel to those who refuse to do this? We have piped unto you, and you have not danced: we have mourned unto you, and you have not lamented. [Matthew 11:17] Let Him therefore sing; we trust in God's mercy, for there will be those by whom He consoles us. For they who are obstinate, continuing in wickedness, although they hear the Word of God, by their offenses daily disturb the Church. Of such this Psalm speaks; for thus it begins.

2. Many a time have they fought against me from my youth up [Psalm 128:1]. The Church speaks of those whom She endures: and as if it were asked, Is it now? The Church is of ancient birth: since saints have been so called, the Church has been on earth. At one time the Church was in Abel only, and he was fought against by his wicked and lost brother Cain. [Genesis 4:8] At one time the Church was in Enoch alone: and he was translated from the unrighteous. [Genesis 5:24] At one time the Church was in the house of Noah alone, and endured all who perished by the flood, and the ark alone swam upon the waves, and escaped to shore. [Genesis vi.-viii] At one time the Church was in Abraham alone, and we know what he endured from the wicked. The Church was in his brother's son, Lot, alone, and in his house, in Sodom, and he endured the iniquities and perversities of Sodom, until God freed him from amidst them. [Genesis xiii.-xx] The Church also began to exist in the people of Israel: She endured Pharaoh and the Egyptians. The number of the saints began to be also in the Church, that is, in the people of Israel; Moses and the rest of the saints endured the wicked Jews, the people of Israel. We come unto our Lord Jesus Christ: the Gospel was preached in the Psalms.. ..For this reason, lest the Church wonder now, or lest any one wonder in the Church, who wishes to be a good member of the Church, let him hear the Church herself his Mother saying to him, Marvel not at these things, my son: Many a time have they fought against me from my youth up.

3. Now may Israel say. She now seems to be speaking of herself: for she seemed not to have commenced herself, but to have answered. But to whom has she replied? To them that think and say, How great evils do we endure, how great are the scandals that every day thicken, as the wicked enter into the Church, and we have to endure them? But let the Church reply through some, that is, through the voice of the stronger, let her reply to the complaints of the weak, and let the stable confirm the unstable, and the full-grown the infant, and let the Church say, Many a time have they vexed me from my youth up [Psalm 128:2]. Let the Church say this: let her not fear it. For what is the meaning of this addition, From my youth up, after the words, Many a time have they fought against me? At present the old age of the Church is assailed: but let her not fear. Hath she then failed to arrive at old age, because they have not ceased to fight against her from her youth up? Have they been able to blot her out? Let Israel comfort herself, let the Church console herself with past examples. Why have they fought against me? For they could not prevail against me.

4. Upon my back have sinners built; they have done their iniquity afar off [Psalm 128:3]. Why have they fought against me? Because they could not prevail upon me. What is this? They could not build upon me. I consented not with them unto sin. For every wicked man persecutes the good on this account, because the good man consents not with him to evil. Suppose he do some evil, and the Bishop censure him not, the Bishop is a good man: suppose the Bishop censure him, the Bishop is a bad man. Suppose he carry off anything, let the man robbed be silent, he is a good man: let him only speak and rebuke, even though he does not reclaim his goods, he is everything bad. He is bad then who blames the robber, and he is good who robs!...Heed not that such an one speaks to you: it is a wicked man through whom It speaks to you; but the word of God, that speaks to you, is not wicked. Accuse God: accuse Him, if you can.

5. You accuse a man of avarice, and he accuses God on the ground that He made gold. Be not covetous. And God, you reply, should not make gold. This now remains, because you can not restrain your evil deeds, you accuse the good works of God: the Creator and Architect of the world displeases you. He ought not to make the sun either; for many contend concerning the lights of their windows, and drag each other before courts of law. O if we could restrain our vices! For all things are good, because a good God made all things: and His works praise Him, when their goodness is considered by him who has the spirit of considering them, the spirit of piety and wisdom.. ..

6. Lend not money at interest. You accuse Scripture which says, He that has not given his money upon usury. I wrote not this: it went not forth first from my mouth: hear God. He replies: let not the clergy lend upon usury. Perchance he who speaks to you, lends not at interest: but if he do so lend, suppose that he does so lend; does He who speaks through him lend at interest? If he does what he enjoins you, and thou dost it not; you will go into the flame, he into the kingdom. If he does not what he enjoins you, and equally with you does evil deeds, and preaches duties which he does not; you will both equally go into the flames. The hay will burn; but the word of the Lord abides for evermore.. ..

7. The righteous Lord shall hew the necks of the sinners [Psalm 128:4]....Which of us does not fix his eyes upon the earth, like the Publican, and say, Lord, be merciful unto me a sinner? [Luke 18:13] If therefore all are sinners, and none is found without sin; all must fear the sword that hangs above their neck, because the righteous Lord shall hew the necks of the sinners. I do not imagine, my brethren, of all sinners; but in the member which He strikes, He marks what sinners He strikes. For it is not said, The righteous Lord will hew the hands of the sinners; or their feet; but because proud sinners were meant to be understood, and all proud men carry lofty necks, and not only do evil deeds, but even refuse to acknowledge them to be such, and when they are rebuked, justify themselves:. ..as it is written in Job (he was speaking of an ungodly sinner), he runs against God, even upon his neck, upon the thick bosses of his bucklers; [Job 15:26] so he here names the neck, because it is thus you exalt yourself, and dost not fix your eyes upon the ground, and beat your breast. You should cry unto Him, as it is cried in another Psalm, I said, Lord, be merciful unto me, for I have sinned against You. Since you do not choose to say this, but justify your deeds against the Word of God; what follows in Scripture comes upon you: the righteous Lord shall hew the necks of sinners.

8. Let them be confounded and turned backward, as many as have evil will at Sion [Psalm 128:5]. They who hate Sion, hate the Church: Sion is the Church. And they who hypocritically enter into the Church, hate the Church. They who refuse to keep the Word of God, hate the Church: Upon my back have they built: what will the Church do, save endure the burden even unto the end?

9. But what says he of them? The next words are, Let them be even as the grass of the house tops: that withers before it be plucked up [Psalm 128:6]. The grass of the house tops is that which grows on house tops, on a tiled roof: it is seen on high, and has not a root. How much better would it be if it grew lower, and how much more joyfully would it bloom? As it is, it rises higher to a quicker withering. It has not yet been plucked up, yet has it withered: not yet have they received sentence from the judgment of God, and already they have not the sap of bloom. Observe their works, and see that they have withered....The reapers will come, but they fill not their sheaves from these. For the reapers will come, and will gather the wheat into the barn, and will bind the tares together, and cast them into the fire. Thus also is the grass of the house tops cleared off, and whatever is plucked from it, is thrown into the fire; because it had withered even before it was plucked up. The reaper fills not his hands thence. His next words are, Whereof the reaper fills not his hand; neither he that binds up the sheaves his bosom [Psalm 128:7]. And, the reapers are the angels, [Matthew 13:39] the Lord says.

10. So that they who go by say not so much as, The blessing of the Lord be upon you: we have blessed you in the name of the Lord [Psalm 128:8]. For you know, brethren, when men pass by others at work, it is customary to address them, The blessing of the Lord be upon you. And this was especially the custom in the Jewish nation. No one passed by and saw any one doing any work in the field, or in the vineyard, or in harvest, or anything of the sort; it was not lawful to pass by without a blessing....Who are the passers by? They who have already passed hence to their country through this road, that is, through this life: the Apostles were passers by in this life, the Prophets were passers by. Whom did the Prophets and Apostles bless? Those in whom they saw the root of charity? But those whom they found lifted on high on their house tops, and proud in the bosses of their bucklers, they declared against these what they were doomed to become, but they gave them no blessing. You therefore who read in the Scriptures, find all those wicked men whom the Church bears, who are declared cursed, pertain unto Antichrist, pertain unto the devil, pertain to the chaff, pertain to the tares....But they who say, None save God sanctifies, nor is any man good save by the gift of God; they bless in the name of the Lord, not in their own name: because they are the friends of the bridegroom, [John 3:29] they refuse to be adulterers of the bride.

1. Out of the deep have I called unto You, O Lord: Lord, hear my voice [Psalm 129:1]. Jonas cried from the deep; from the whale's belly. [Jonah 2:2] He was not only beneath the waves, but also in the entrails of the beast; nevertheless, those waves and that body prevented not his prayer from reaching God, and the beast's belly could not contain the voice of his prayer It penetrated all things, it burst through all things, it reached the ears of God: if indeed we ought to say that, bursting through all things, it reached the ears of God, since the ears of God were in the heart of him who prayed. For where has not he God present, whose voice is faithful? Nevertheless, we also ought to understand from what deep we cry unto the Lord. For this mortal life is our deep. Whoever has understood himself to be in the deep, cries out, groans, sighs, until he be delivered from the deep, and come unto Him who sits above all the deeps....For they are very deep in the deep, who do not even cry from the deep. The Scripture says, When the wicked has reached the depth of evils, he despises. [Proverbs 18:3] Now consider, brethren, what sort of deep that is, where God is despised. When each man sees himself overwhelmed with daily sins, pressed down by heaps and weights, so to speak, of iniquities: if it be said to him, Pray unto God, he laughs. In what manner? He first says, If crimes were displeasing unto God, should I live? If God regarded human affairs, considering the great crimes which I have committed, should I not only live, but be prosperous? For this is wont to happen to those who are far in the deep, and are prosperous in their iniquities: and they are the more plunged in the deep, in proportion as they seem to be more happy; for a deceitful happiness is itself a greater unhappiness....

2. Lord, hear my voice. O let Your ears consider well the voice of my complaint [Psalm 129:2]. Whence does he cry? From the deep. Who is it then who cries? A sinner. And with what hope does he cry? Because He who came to absolve from sins, gave hope even to the sinner down in the deep. What therefore follows after these words: If Thou, Lord, will be extreme to mark what is amiss, O Lord, who may abide it? [Psalm 129:3]. So, he has disclosed from what deep he cried out. For he cries beneath the weights and billows of his iniquities....He said not, I may not abide it: but, who may abide it? For he saw that near the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found.

3. But wherefore is there hope? For there is propitiation with You [Psalm 129:4]. And what is this propitiation, except sacrifice? And what is sacrifice, save that which has been offered for us? The pouring forth of innocent blood blotted out all the sins of the guilty: so great a price paid down redeemed all captives from the hand of the enemy who captured them. With You, then, there is propitiation. For if there were not mercy with You, if You chose to be Judge only, and refused to be merciful, You would mark all our iniquities, and search after them. Who could abide this? Who could stand before You, and say, I am innocent? Who could stand in Your judgment? There is therefore one hope: for the sake of Your law have I borne You, O Lord. What law? That which made men guilty. For a law, holy, just, and good, [Romans 7:12] was given to the Jews; but its effect was to make them guilty. A law was not given that could give life, [Galatians 3:21] but which might show his sins to the sinner. For the sinner had forgotten himself, and saw not himself; the law was given him, that he might see himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver is the Supreme Power.. ..There is therefore a law of the mercy of God, a law of the propitiation of God. The one was a law of fear, the other is a law of love. The law of love gives forgiveness to sins, blots out the past, warns concerning the future; forsakes not its companion by the way, becomes a companion to him whom it leads on the way. But it is needful to agree with the adversary, while you are with him in the way. [Matthew 5:25] For the Word of God is your adversary, as long as thou dost not agree with it. But you agree, when it has begun to be your delight to do what God's Word commands. Then he who was your adversary becomes your friend: so, when the way is finished, there will be none to deliver you to the Judge. Therefore, For the sake of Your law I have waited for You, O Lord, because you have condescended to bring in a law of mercy, to forgive me all my sins, to give me for the future warnings that I may not offend....For the sake, therefore, of this law I have waited for You, O Lord. I have waited until You may come and free me from all need, for in my very need You have not forsaken the law of mercy....My soul has waited for Your word....

4. We therefore trust without fear on the word of Him who cannot deceive. My soul has trusted in the Lord, from the morning watch even unto night [Psalm 129:5]. This morning watch is the end of night. We must therefore understand it so that we may not suppose we are to trust in the Lord for one day only. What do you conceive to be the sense, then, brethren? The words mean this: that the Lord, through whom our sins have been remitted, arose from the dead at the morning watch, so that we may hope that what went before in the Lord will take place in us. For our sins have been already forgiven: but we have not yet risen again: if we have not risen again, not as yet has that taken place in us which went before in our Head. What went before in our Head? Because the flesh of that Head rose again; did the Spirit of that Head die? What had died in Him, rose again. Now He arose on the third day; and the Lord as it were thus speaks to us: What you have seen in Me, hope for in yourselves; that is, because I have risen from the dead, you also shall rise again.

5. But there are who say, Behold, the Lord has risen again; but must I hope on that account that I also may rise again? Certainly, on that account: for the Lord rose again in that which He assumed from you. For He would not rise again, save He had died; and He could not have died, except He bore the flesh. What did the Lord assume from you? The flesh. What was He that came Himself? The Word of God, who was before all things, through whom all things were made. But that He might receive something from you, The Word became flesh, and dwelt among us. He received from you, what He might offer for you; as the priest receives from you, what he may offer for you, when you wish to appease God for your sins. It has already been done, it has been done thus. Our Priest received from us what He might offer for us: for He received flesh from us, in the flesh itself He was made a victim, He was made a holocaust, He was made a sacrifice. In the Passion He was made a sacrifice; in the Resurrection He renewed that which was slain, and offered it as His first-fruits unto God, and says unto you, All that is yours is now consecrated: since such first-fruits have been offered unto God from you; hope therefore that that will take place in yourself which went before in your first-fruits.

6. Since He then rose with the morning watch, our soul began to hope from hence: and how far? Even unto night; until we die; for all our carnal death is as it were sleep....

7. And he returns to this, From the morning watch let Israel hope in the Lord. Not only let Israel hope, but from the morning watch let Israel hope. Do I then blame the hope of the world, when it is placed in the Lord? No; but there is another hope belonging to Israel. Let not Israel hope for riches as his highest good, not for health of body, not for abundance of earthly things: he will indeed have to suffer tribulation here, if it should be his lot to suffer any troubles for the sake of the truth....

8. For with the Lord there is mercy, and with Him is plenteous redemption [Psalm 129:7]. Admirable! This could not have been better said in its own place, on account of the words, From the morning watch. Wherefore? Because the Lord rose again from the morning watch; and the body ought to hope for that which went before in the Head. But, lest this thought should be suggested: The Head might rise again, because It was not weighed down with sins, there was no sin in Him; what shall we do? Shall we hope for such a resurrection, as went before in the Lord, while we are weighed down by our sins? But see what follows: And He shall redeem Israel from all his sins [Psalm 129:8]. Though therefore he was weighed down with his sins, the mercy of God is present to him. For this reason, He went before without sin, that He may blot out the sins of those that follow Him. Trust not in yourselves, but trust from the morning watch....

1. In this Psalm, the humility of one that is a servant of God and faithful is commended unto us, by whose voice it is sung; which is the whole body of Christ. For we have often warned you, beloved, that it ought not to be received as the voice of one man singing, but of all who are in Christ's Body. And since all are in His Body, as it were one man speaks: and he is one who also is many....Now he prays in the temple of God, who prays in the peace of the Church, in the unity of Christ's Body; which Body of Christ consists of many who believe in the whole world: and therefore he who prays in the temple, is heard. For he prays in the spirit and in truth, [John 4:21-24] who prays in the peace of the Church; not in that temple, wherein was the figure....

2. Lord, my heart is not lifted up [Psalm 130:1]. He has offered a sacrifice. Whence do we prove that he has offered a sacrifice? Because humility of heart is a sacrifice....If there is no sacrifice, there is no Priest. But if we have a High Priest in Heaven, who intercedes with the Father for us (for He has entered into the Holy of Holies, within the veil),...we are safe, for we have a Priest; let us offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt-offerings, as you have heard in the Psalm. But in that place he next shows what he offers: The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shall Thou not despise.

3. Lord, my heart was not lifted up, neither were my eyes raised on high [Psalm 130:1]; I have not exercised myself in great matters, nor in wonderful things which are too high for me [Psalm 130:2]. Let this be more plainly spoken and heard. I have not been proud: I have not wished to be known among men as for wondrous powers; nor have I sought anything beyond my strength, whereby I might boast myself among the ignorant. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Christians....What is above my strength, he says, I have not sought; I have not stretched myself out there, I have not chosen to be magnified there. How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written: The greater you are, the more humble yourself, and you shall find favour before the Lord: [Sirach 3:18] how deeply pride in God's gift should be feared, we must again and again impress upon you....

4. If I had not lowly thoughts, but have lifted up my soul, as one taken from his mother's breast, such the reward for my soul [Psalm 130:2]. He seems as it were to have bound himself by a curse:...as though he had been going to say, Let it so happen to me. As one taken away from his mother's breast, may be my soul's reward. You know that the Apostle says to some weak brethren, I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able. [1 Corinthians 3:2] There are weak persons who are not fit for strong meat; they wish to grasp at that which they cannot receive: and if they ever do receive, or seem to themselves to receive what they have not received, they are puffed up thereby, and become proud thereupon; they seem to themselves wise men. Now this happens to all heretics; who since they were animal and carnal, by defending their depraved opinions, which they could not see to be false, were shut out of the Catholic Church....

5. Another opinion indeed has been entertained, and another sense in these words....It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that you may be nourished; be nourished, so that you may grow; grow, so that you may eat bread. But when you have begun to eat bread, you will be weaned, that is, you will no longer have need of milk, but of solid food. This he seems to have meant: If I had not lowly thoughts, but have lifted up my soul: that is, if I was not an infant in mind, I was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor my eyes raised on high: I do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness I am an infant. But since I am not an infant in understanding, If I had not lowly thoughts, but have lifted up my soul, may that reward be mine which is given unto the infant that is weaned from his mother, that I may at length be able to eat bread.

6. This interpretation, also, brethren, displeases me not, since it does not militate against the faith. Yet I cannot but remark that it is not only said, As one taken away from milk, such may be my soul's reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my soul's reward. Here there is somewhat that induces me to consider it a curse. For it is not an infant, but a grown child that is taken away from milk; he who is weak in his earliest infancy, which is his true infancy, is upon his mother's breast: if perchance he has been taken away from the milk, he perishes. It is not without a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He who grows, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast. We must therefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time....Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He has wherein he may exercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he has grown, he will eat, which he could not do before he grew by sucking: and he has a point to stretch towards. Seek not out the things that are too hard for you, and search not the things that are above your strength; that is, things which you are not as yet fit to understand. And what am I to do? You reply. Shall I remain thus? But what things the Lord has commanded you, think thereupon always. [Sirach 3:22] What has the Lord commanded you? Do works of mercy, part not with the peace of the Church, place not your trust in man, tempt not God by longing for miracles....

7. For if you be not exalted, if you raise not your heart on high, if you tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what you are otherwise minded in. [Philippians 3:15] But if you choose to defend this very thing, which you are otherwise minded about, and with pertinacity assert it, and against the peace of the Church; this curse which he has described is entailed upon you; when you are upon your mother's breast, and are removed away from the milk, you shall die of hunger apart from your mother's breast. But if you continue in Catholic peace, if perchance you are in anything otherwise minded than ye ought to be, God will reveal it to you, if you be humble. Wherefore? Because God resists the proud, and gives grace unto the humble.

8. This Psalm therefore concludes to this purpose: O Israel, trust in the Lord, from this time forth and even unto eternity [Psalm 130:3]. But the word seculum does not always mean this world, but sometimes eternity; since eternity is understood in two ways; until eternity, that is, either evermore without end, or until we arrive at eternity. How then is it to be understood here? Until we arrive at eternity, let us trust in the Lord God; because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.

1. It was right indeed, most beloved, that we should rather hear our Brother, my colleague, when present before all of us. And just now he refused not, but put us off; for he extorted from me that he might now listen to me, on the condition that I also may listen to him, for in charity itself we are all listening unto Him, who is our One Master in heaven. Attend therefore to the Psalm, entitled A Song of Degrees; considerably longer than the rest under the same title. Let us not therefore linger, save where necessity shall compel us: that we may, if the Lord permit, explain the whole. For you also ought not to hear everything as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that everything should be declared to you as though new.

2. Lord, remember David, and all his meekness [Psalm 131:1]. David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great humility, that he acknowledged him a king, and himself a dog: and answered the king not proudly nor rudely, though he was more powerful in God; but he rather endeavoured to appease him by humility, than to provoke him by pride. Saul was even given into his power, and this by the Lord God, that he might do to him what he listed: but since he was not commanded to slay him, but had it only placed in his power (now a man is permitted to use his power), he rather turned towards mercy what God gave him....The humility of David is therefore commended, the meekness of David is commended; and it is said to God, Lord, remember David, and all his meekness. For what purpose? How he swore unto the Lord, and vowed a vow unto the Almighty God of Jacob [Psalm 131:2]. Therefore remember for this, that he may fulfil what he has promised. David himself vowed as though he had it in his power, and he prays God to fulfil his vow: there is devotion in the vow, but there is humility in the prayer. Let no one presume to think he fulfilled by his own strength what he has vowed. He who exhorts you to vow, Himself aids you to fulfil. Let us therefore see what he vowed, and hence we comprehend how David should be understood in a figure. David is interpreted, Strong of hand, for he was a great warrior. Trusting indeed in the Lord his God, he dispatched all wars, he laid low all his enemies, God helping him, according to the dispensation of that kingdom; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church wars against, and conquers....What then does he mean, How he swore, etc.? Let us see what vow is this. We can offer God nothing more pleasing than to swear. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing; nevertheless, he prays the Lord to fulfil it in these words, O Lord, remember David, and all his meekness. In this temper he vowed his vow, and there should be a house of God: I will not come within the tabernacle of mine house, nor climb up into my bed [Psalm 131:3]. I will not suffer my eyes to sleep, nor my eyelids to slumber [Psalm 131:4]. This seems not enough; he adds, Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob [Psalm 131:5]. Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembles at My words. [Isaiah 66:2] Do you wish to be a place for the Lord? Be thou poor in spirit, and contrite, and trembling at the word of God, and you will yourself be made what you seek. For if what you seek be not realized in yourself, what does it profit you in another....

3. How many thousands believed, my brethren, when they laid down the price of their possessions at the Apostles' feet! But what says Scripture of them? Surely they have become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that you may know that one place is made for the Lord in all, Scripture says, They were of one heart and one soul toward God. But many, so as not to make a place for the Lord, seek their own things, love their own things, delight in their own power, are greedy for their private interests. Whereas he who wishes to make a place for the Lord, should rejoice not in his private, but the common good....

4. Let us therefore, brethren, abstain from the possession of private property; or from the love of it, if we may not from its possession; and we make a place for the Lord. It is too much for me, says some one. But consider who you are, who art about to make a place for the Lord. If any senator wished to be entertained at your house, I say not senator, the deputy of some great man of this world, and should say, something offends me in your house; though you should love it, you would remove it, nevertheless, lest you should offend him, whose friendship you were courting. And what does man's friendship profit you?...Desire the friendship of Christ without fear: He wishes to be entertained at your house; make room for Him. What is, make room for Him? Love not yourself, love Him. If you love yourself, you shut the door against Him; if you love Him, you open unto Him: and if you open and He enter, you shall not be lost by loving yourself, but shall find yourself with Him who loves you....

5. Lo, we heard of the same at Ephrata [Psalm 131:6]. What? A place for the Lord. We heard of it at Ephrata: and found it in the plains of the forests. Did he hear it where he found it? Or did he hear it in one place, find it in another? Let us therefore enquire what Ephrata is, where he heard it; let us also enquire what mean the plains of the forests, where he found it. Ephrata, a Hebrew word, is rendered in Latin by Speculum, as the translators of Hebrew words in the Scriptures have handed down to us, that we might understand them. They have translated from Hebrew into Greek, and from Greek we have versions into Latin. For there have been who watched in the Scriptures. If therefore Ephrata means a mirror, that house which was found in the woodland plains, was heard of in a mirror. A mirror has an image: all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. We have found it in the plains of the forests. What are the plains of the forests? Saltus is not here used in its common sense, as a plot of ground of so many hundred acres; saltus properly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled? What were they, save regions yet covered with the thorns of idolatry? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. What was declared in the image to the Jews, was manifested in the faith of the Gentiles.

6. We will go into His tabernacles [Psalm 131:7]. Whose? Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that they may be dwelt in. You enter into your house, that you may dwell therein; into the house of God, that you may be dwelt in. For the Lord is better, and when He has begun to dwell in you, He will make you happy. For if you be not dwelt in by Him, you will be miserable. That son who said, Father, give me the portion of the goods, etc., [Luke 15:12-20] wished to be his own master. It was well kept in his father's hands, that it might not be wasted with harlots. He received it, it was given into his own power; going to a far country, he squandered it all with harlots. At length he suffered hunger, he remembered his father; he returned, that he might be satisfied with bread. Enter therefore, that you may be dwelt in; and may be not your own, so to speak, but His: We will go into His tabernacles. We will worship on the spot where His feet stood. Whose feet? The Lord's, or those of the house of the Lord itself? For that is the Lord's house, wherein he says He ought to be worshipped. Beside His house, the Lord hears not unto eternal life; for he belongs to God's house, who has in charity been built in with living stones. But he who has not charity, falls; and while he falls, the house stands....

7. But if you incline to understand it of the house itself, where the feet of that house have stood; let your feet stand in Christ. They will then stand, if you shall persevere in Christ. For what is said of the devil? He was a murderer from the beginning, and stood not in the truth. [John 8:44] The feet of the devil therefore stood not. Also what says he of the proud? O let not the foot of pride come against me; and let not the hand of the ungodly cast me down. There are they fallen, all that work wickedness: they are cast down, and were not able to stand. That then is the house of God, whose feet stand. Whence John rejoicing, says: what? He that has the bride is the bridegroom: but the friend of the bridegroom stands and hears him. If he stand not, he hears him not. Justly he stands, because he rejoices on account of the bridegroom's voice. Now therefore ye see why they fell, who rejoice because of their own voice. That friend of the Bridegroom said, The same is He which baptizes. [John 1:33] Some say, We baptize: rejoicing in their own voice, they could not stand; and belong not to that house of which it is said, where His feet stood.

8. Arise, O Lord, into Your resting place [Psalm 131:8]. He says unto the Lord sleeping, Arise. You know already who slept, and who rose again....You, and the ark of Your sanctification: that is, Arise, that the ark of Your sanctification, which You have sanctified, may arise also. He is our Head; His ark is His Church: He arose first, the Church will arise also. The body would not dare to promise itself resurrection, save the Head arose first. The Body of Christ, that was born of Mary, has been understood by some to be the ark of sanctification; so that the words mean, Arise with Your Body, that they who believe not may handle.

9. Let Your priests be clothed with righteousness, and let Your saints sing with joyfulness [Psalm 131:9]. When You rise from the dead, and go unto Your Father, let that royal Priesthood be clothed with faith, since the righteous lives by faith; [Romans 1:17] and, receiving the pledge of the Holy Spirit, let the members rejoice in the hope of resurrection, which went before in the Head: for to them the Apostle says, Rejoicing in hope. [Romans 12:12]

10. For Your servant David's sake, turn not away the face of Your Anointed [Psalm 131:10]. These words are addressed unto God the Father. For Your servant David's sake, turn not away the face of Your Anointed. The Lord was crucified in Judæa; He was crucified by the Jews; harassed by them, He slept. He arose to judge those among whose savage hands He slept: and He says elsewhere, Raise Thou Me up again, and I shall reward them. He both has rewarded them, and will reward them. The Jews well know themselves how great were their sufferings after the Lord's death. They were all expelled from the very city, where they slew Him. What then? Have all perished even from the root of David and from the tribe of Judah? No: for some of that stock believed, and in fact many thousands of men of that stock believed, and this after the Lord's resurrection. They raged and crucified Him: and afterwards began to see miracles wrought in the Name of Him Crucified; and they trembled still more that His Name should have so much power, since when in their hands He seemed unable to work any; and pricked at heart, at length believing that there was some hidden divinity in Him whom they had believed like other men, and asking counsel of the Apostles, they were answered, Repent, and be baptized every one of you in the Name of our Lord Jesus Christ. [Acts 2:38] Since then Christ arose to judge those by whom He had been crucified, and turned away His Presence from the Jews, turning His Presence towards the Gentiles; God is, as it seems, besought in behalf of the remnant of Israel; and it is said to Him, For Your servant David's sake, turn not away the presence of Your Anointed. If the chaff be condemned, let the wheat be gathered together. May the remnant be saved, as Isaiah says, And the remnant has clearly been saved: [Isaiah 10:21-22] for out of them were the twelve Apostles, out of them more than five hundred brethren, to whom the Lord showed Himself after His Resurrection: [1 Corinthians 15:6] out of their number were so many thousands baptized, [Acts 2:41] who laid the price of their possessions at the Apostles' feet. Thus then was fulfilled the prayer here made to God: For Your servant David's sake, turn not away the presence of Your Anointed.

11. The Lord has made a faithful oath unto David, and He shall not repent [Psalm 131:11]. What means, has made an oath? Hath confirmed a promise through Himself. What means, He shall not repent? He will not change. For God suffers not the pain of repentance, nor is He deceived in any matter, so that He would wish to correct that wherein He has erred. But as when a man repents of anything, he wishes to change what he has done; thus where you hear that God repents, look for an actual change. God does it differently from you, although He calls it by the name of repentance; for thou dost it, because you had erred; while He does it, because He avenges, or frees. He changed Saul's kingdom, when He repented, as it is said: and in the very passage where the Scripture says, It repented Him; it is said a little after, for He is not a man that He should repent. When therefore He changes His works through His immutable counsel, He is said to repent on account of this very change, not of His counsel, but of His work. But He promised this so as not to change it. Just as this passage also says: The Lord swore, and will not repent, You are a Priest for ever after the order of Melchizedek; so also since this was promised so that it should not be changed, because it must needs happen and be permanent; he says, The Lord has made a faithful oath unto David, and He shall not repent; Of the fruit of your body shall I set upon your seat. He might have said, of the fruit of your loins, wherefore did He choose to say, Of the fruit of your body? Had He said that also, it would have been true; but He chose to say with a further meaning, Ex fructu ventris, because Christ was born of a woman without the man.

12. What then? The Lord has made a faithful oath unto David, and He shall not shrink from it; Of the fruit of your body shall I set upon your seat. If your children will keep My covenant and My testimonies that I shall learn them, their children also shall sit upon your seat for evermore [Psalm 131:12]. If your children keep My covenant, their children also shall sit for evermore. The parents establish a desert on behalf of their children. What if his children should keep the covenant, and their children should not keep it? Why is the happiness of the children promised in relation to their parents' deservings? For what says He, If your children will keep My covenant, their children also shall sit for evermore — He says not, if your children keep My covenant, they shall sit upon your seat; and if their children keep My covenant, they also shall sit upon your seat: but he says, If your children keep My covenant, their children also shall sit upon your seat for evermore — except because He here wished their fruit to be understood by their children? If your children, He says, will keep My covenant, and if your children shall keep My testimonies that I shall learn them; their children also shall sit upon your seat: that is, this will be their fruit, that they sit upon your seat. For in this life, brethren, do all of us who labour in Christ, all of us who tremble at His words, who in any way endeavour to execute His will, and groan while we pray His help that we may fulfil what He commands; do we already sit in those seats of bliss which are promised us? No: but holding His commandments, we hope this will come to pass. This hope is spoken of under the figure of sons; because sons are the hope of man living in this life, sons are his fruit. For this reason also men, when excusing their avarice, allege that they are reserving for their children what they hoard up; and, unwilling to give to the destitute, excuse themselves under the name of piety, because their children are their hope. For all men who live according to this world, declare it to be their hope, to be fathers of children they may leave behind them. Thus then He describes hope generally under the name of children, and says, If your children will keep My covenant and My testimonies that I shall learn them, their children also shall sit upon your seat for evermore: that is, they shall have such fruits, that their hope shall not deceive them, that they may come there where they hope to come. At present therefore they are as fathers, men of hope for the future; but when they have attained what they hope, they are children; because they have brought forth and produced in their works that which they gain. And this is preserved unto them for the future, because futurity itself commonly signifies children.

13. Or if you understand actual men to be meant by children, the words, If your children will keep My covenant and My testimonies that I shall teach them, may mean, If your children will keep My covenant and testimonies that I shall teach them, and their children also; that is, if they too keep My covenant; so that here you must make a slight pause, and then infer that they shall sit upon your seat for evermore; that is, both your children and their children, but all if they keep My covenant. What then, if they keep it not? Hath the promise of God failed? No: but it is said and promised for this reason, that God foresaw: what, save that they would believe? But that no man should as it were threaten God's promises, and prefer to place in his own power the fulfilment of what God promised: for this reason he says, He made an oath: whereby he shows that it will without doubt take place. How then has He said here, If they will keep My covenant? Glory not in the promises, and leave out your failing to keep the covenant. Then will you be the son of David, if you shall keep the covenant; but if you dost not keep it, you will not be David's son. God promised to the sons of David. Say not, I am David's son if you degenerate. If the Jews, who were born of this very stock, say not this (nay, they say it, but they are under a delusion. For the Lord says openly, If you were Abraham's children, you would do the works of Abraham. [John 8:39] He thereby denied them to be children, because they did not the works), how do we call ourselves David's children, who are not of his race according to the flesh? It follows then that we are not children, save by imitating his faith, save by worshipping God, as he worshipped. If therefore what you hope not through descent, you will not endeavour to obtain by works; how shall the sitting upon David's seat be fulfilled in you? And if it shall not be fulfilled in you, do you think that it shall not be fulfilled at all? And how has He found it in the woodland tracts? And how did His feet stand? Whatsoever then you may be, that house will stand.

14. For the Lord has chosen Sion to be an habitation for Himself [Psalm 131:13]. Sion is the Church Herself; She is also that Jerusalem unto whose peace we are running, who is in pilgrimage not in the Angels, but in us, who in her better part waits for the part that will return; whence letters have come unto us, which are every day read. This city is that very Sion, whom the Lord has chosen.

15. This shall be My rest for ever [Psalm 131:14]. These are the words of God. My rest: I rest there. How greatly does God love us, brethren, since, because we rest, He says that He also rests! For He is not sometimes Himself disturbed, nor does He rest as we do; but He says that He rests there, because we shall have rest in Him. Here will I dwell: for I have a delight therein.

16. I will bless her widow with blessings, and will satisfy her poor with bread [Psalm 131:15]. Every soul that is aware that it is bereft of all help, save of God alone, is widowed. For how does the Apostle describe a widow? She that is a widow indeed and desolate, trusts in God. [1 Timothy 5:5-6] He was speaking of those whom we all call Widows in the Church. He says, She that lives in pleasure, is dead while she lives; and he numbers her not among the widows. But in describing true widows, what says he? She that is a widow indeed and desolate, trusts in God, and continues in supplications and prayers night and day. Here he adds, but she that lives in pleasure, is dead while she lives. What then makes a widow? That she has no aid from any other source, save from God alone. They that have husbands, take pride in the protection of their husbands: widows seem desolate, and their aid is a stronger one. The whole Church therefore is one widow, whether in men or in women, in married men or married women, in young men or in old, or in virgins: the whole Church is one widow, desolate in this world, if she feel this, if she is aware of her widowhood: for then is help at hand for her. Do ye not recognise this widow in the Gospel, my brethren, when the Lord declared that men ought always to pray and not to faint? There was in a city a judge, He said, which feared not God, neither regarded man. And there was a widow in that city; and she came unto him day by day, saying, Avenge me of mine adversary. The widow, by daily importunity, prevailed with him: for the judge said within himself, Though I fear not God; neither regard man, yet because this woman troubles me, I will avenge her. [Luke 18:1-8] If the wicked judge heard the widow, that he might not be molested; hears not God His Church, whom He exhorts to pray?

17. Also, I will satisfy her poor with bread; what means this, brethren? Let us be poor, and we shall then be satisfied. Many who trust in the world, and are proud, are Christians; they worship Christ, but are not satisfied; for they have been satisfied, and abound in their pride. Of such it is said, Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud: these have abundance, and therefore eat, but are not satisfied. And what is said of them in the Psalm? All such as be fat upon the earth have eaten and worshipped. They worship Christ, they venerate Christ, they pray unto Christ; but they are not satisfied with His wisdom and righteousness. Wherefore? Because they are not poor. For the poor, that is the humble in heart, the more they hunger, the more they eat; and the more empty they are of the world, the more hungry they are. He who is full refuses whatsoever you will give him, because he is full. Give me one who hungers; give me one of whom it is said, Blessed are they that hunger and thirst after righteousness, for they shall be filled: [Matthew 5:6] and these will be the poor of whom he has just said, And will satisfy her poor with bread. For in the very Psalm where it is said, All such as be fat upon the earth have eaten and worshipped; this is said of the poor also, and exactly in the same manner as in this Psalm, The poor shall eat, and be satisfied: they that seek after the Lord shall praise Him. Where it is said, All such as be fat upon earth have eaten and worshipped: it is said, the poor shall eat, and be satisfied. Why, when the rich are said to have worshipped, are they not said to be satisfied; yet when the poor are mentioned, they are said to be satisfied? And whence are they satisfied? What is the nature, brethren, of this satisfying? God Himself is their bread. The bread came down upon the earth, that He might become milk unto us; and said to His own, I am the Living Bread which came down from heaven. [John 6:51] Hence these words in the Psalm, The poor shall eat, and be satisfied. From what source shall they be satisfied? Hear what follows: And they that seek after the Lord shall praise Him.

18. Be therefore poor, be ye among the members of that widow, let your help be solely in God alone. Money is nought; not thence will you have aid. Many have been cast headlong down for money's sake, many have perished on account of money; many for the sake of their riches have been marked out by plunderers; they would have been safe, had they not had what made men hunt for them. Many have presumed in their more powerful friends: they in whom they presumed have fallen, and have involved in their ruin those who trusted in them. Look back upon the instances to be seen in the human race. Is it anything singular that I am telling you? We speak these things not only from these Scriptures; read them in the whole world. Take heed that you presume not in money, in a friend, in the honour and the boasting of the world. Take away all these things: but if you have them, thank God if you despise them. But if you are puffed up by them; think not when you will be the prey of men; already are you the Devil's prey. But if you have not trusted in these things, you will be among the members of that widow, who is the Church, of whom it is said, I will bless her widow with blessings; you will also be poor, and one of those of whom it is said, And will satisfy her poor with bread.

19. Sometimes, however, and we must not pass over this without mention, you find a poor man proud, and a rich man humble: we daily endure such persons. You hear a poor man groaning beneath a rich man, and when the more powerful rich man presses upon him, then you see him humble: sometimes not even then, but even then proud; whence you see what he would have been, had he any property. God's poor one is therefore poor in spirit, not in his purse. Sometimes a man goes forth having a full house, rich lands, many estates, much gold and silver; he knows that he must not trust in these, he humbles himself before God, he does good with them; thus his heart is raised unto God, so that he is aware that not only do riches themselves profit him nothing, but that they even impede his feet, save He rule them, and aid them: and he is counted among the poor who are satisfied with bread. You find another a proud beggar, or not proud only because he has nothing, nevertheless seeking whereby he may be puffed up. God does not heed the means a man has, but the wish he has, and judges him according to his wish for temporal blessings, not according to the means which it is not his lot to have. Whence the Apostle says of the rich, Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy. What therefore should they do with their riches? He goes on to say: That they be rich in good works, ready to distribute, willing to communicate. And see that they are poor in this world: Laying up in store for themselves, he adds, a good foundation against the time to come, that they may lay hold on eternal life. [1 Timothy 6:17-19] When they have laid hold of eternal life, then will they be rich; but since they have it not as yet, they should know that they are poor. Thus it is that God counts among His poor all the humble in heart, who are established in that twofold charity, [Matthew 22:37-39] whatever they may have in this world — among His poor, whom He satisfies with bread.

20. I will clothe her priests with salvation, and her saints shall rejoice and sing [Psalm 131:16]. We are now at the end of the Psalm; attend for a short space, Beloved. I will clothe her priests with salvation, and her saints shall rejoice and sing. Who is our salvation, save our Christ? What means, therefore, I will clothe her priests with salvation? As many of you as have been baptized into Christ, have put on Christ. [Galatians 3:27] And her saints shall rejoice and sing. Whence shall they rejoice and sing? Because they have been clothed with salvation: not in themselves. For they have become light, but in the Lord; for they were darkness before. [Ephesians 5:8] Therefore he has added, There will I raise up the horn of David [Psalm 131:17]: this will be David's height, that trust be put in Christ. For horn signifies height: and what sort of height? Not carnal. Therefore, while all the bones are wrapped up in flesh, the horn goes beyond the flesh. Spiritual altitude is a horn. But what is spiritual loftiness, save to trust in Christ? Not to say, It is my work, I baptize; but, He it is who baptizes. [John 1:33] There is the horn of David: and that you may know that there is the horn of David, heed what follows: I have ordained a lantern for mine Anointed. What is a lantern? You already know the Lord's words concerning John: He was a burning and a shining light. [John 5:35] And what says John? He it is who baptizes. Herein therefore shall the saints rejoice, herein the priests shall rejoice: because all that is good in themselves, is not of themselves, but of Him who has the power of baptizing. Fearlessly therefore does every one who has received baptism come unto His temple; because it is not man's, but His who made the horn of David to flourish.

21. Upon Him shall My sanctification flourish [Psalm 131:18]. Upon whom? Upon Mine Anointed. For when He says, Mine anointed, it is the voice of the Father, who says, I will bless her widow with blessings, and will satisfy her poor with bread. I will clothe her priests with salvation, and her saints shall rejoice and sing. He who says, There will I raise up the horn of David, is God. He Himself says, I have ordained a lantern for Mine Anointed, because Christ is both ours and the Father's: He is our Christ, when He saves us and rules us, as He is also our Lord: He is the Son of the Father, but both our Christ and the Father's. For if He were not the Father's Christ, it would not be said above, For Your servant David's sake, turn not Thou away the presence of Your Anointed. Upon Him shall My sanctification flourish. It flourishes upon Christ. Let none of men assume this to himself, that he himself sanctifies: otherwise it will not be true, Upon Him shall My sanctification flourish. The glory of sanctification shall flourish. The sanctification of Christ therefore in Christ Himself, is the power of the sanctification of God in Christ. In that he says, shall flourish, he refers to His glory: for when trees flourish, then are they beautiful. Sanctification therefore is in Baptism: thence it flourishes, and is brightened. Why has the world yielded to this beauty? Because it flourishes in Christ; for, put it in man's power, and how does it then flourish? Since all flesh in grass, and all the goodliness thereof as the flower of the grass.

1. This is a short Psalm, but one well known and quoted. Behold, how good and how pleasant is it, that brethren should dwell together in unity [Psalm 132:1]. So sweet is that sound, that even they who know not the Psalter, sing that verse. ...

2. For these same words of the Psalter, this sweet sound, that honeyed melody, as well of the mind as of the hymn, did even beget the Monasteries. By this sound were stirred up the brethren who longed to dwell together. This verse was their trumpet. It sounded through the whole earth, and they who had been divided, were gathered together. The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, They shall see him, who were not told of him; they shall understand who heard not. [Isaiah 65:1] Yet, most beloved, if we reflect, the very blessing has sprung from that wall of circumcision. For have all the Jews perished? And whence were the Apostles, the sons of the Prophets, the sons of the exiles? He speaks as to them who know. Whence those five hundred, who saw the Lord after His resurrection, whom the Apostle Paul commemorates? [1 Corinthians 15:6] Whence those hundred and twenty, [Acts 1:15] who were together in one place after the resurrection of the Lord, and His ascension into heaven, on whom when gathered into one place the Holy Spirit descended on the day of Pentecost, sent down from heaven, sent, even as He was promised? [Acts 2:1-4] All were from thence, and they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles. [Acts 4:34-35] And distribution was made to each one as he had need, [Acts 2:45] and none called anything his own, but they had all things common. And what is together in unity? They had, he says, one mind and one heart God-wards. [Acts 4:32] So they were the first who heard, Behold how good and how pleasant is it, that brethren dwell together. They were the first to hear, but heard it not alone....

3. From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name. When you with justice reproach heretics by reason of the Circelliones, that they may be saved by shame, they reproach you on the score of the Monks....

4. Moreover, beloved, there are they who are false Monks, and we know men of this kind; but the pious brotherhood is not annulled, because of them who profess to be what they are not. There are false Monks, as there are false men among the Clergy, and among the faithful.. ..

5. Since the Psalm says, Behold, how good and how pleasant is it, that brethren should dwell together in one, why then should we not call Monks so? For Monos is one. Not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means one alone. They then who thus live together as to make one man, so that they really possess what is written, one mind and one heart, [Acts 4:32] many bodies, but not many minds; many bodies, but not many hearts; can rightly be called Monos, that is, one alone.. ..

6. Let the Psalm tell us what they are like. As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment [Psalm 132:2]. What was Aaron? A priest. Who is a priest, except that one Priest, who entered into the Holy of Holies? Who is that priest, save Him, who was at once Victim and Priest? save Him who when he found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried; He rose again, and ascended into heaven; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when we describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution, but because the ointment descended to the beard, they suffered, but were not conquered....

7. As the dew of Hermon, which fell upon the hills of Sion [Psalm 132:3]. He would have it understood, my brethren, that it is of God's grace that brethren dwell together in unity....

8. But ye should know what Hermon is. It is a mountain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus: As the dew of Hermon, which fell upon the mountains of Sion, since mount Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His humiliation could not but be high. The ministry of man grew less and less, as was signified in John; the ministry of God in our Lord Jesus Christ increased, as was shown at their birth. The former was born, as the tradition of the Church shows, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Here John himself confessing, He must increase, but I must decrease. [John 3:30] And the passion of each shows this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon....But if he have the dew of Hermon, which fell on the hill of Sion, he is quiet, peaceable, humble, submissive, pouring forth prayer in place of murmuring. For murmurers are admirably described in a certain passage of the Scriptures, The heart of a fool is as the wheel of a cart. [Sirach 33:5] What is the meaning of the heart of a fool is as the wheel of a cart? It carries hay, and creaks. The wheel of a cart cannot cease from creaking. Thus there are many brethren, who do not dwell together, save in the body. But who are they who dwell together? They of whom it is said, And they had one mind and one heart towards God. [Acts 4:32]

9. Because there the Lord commanded blessing. Where did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who dwell with one heart bless God. For you bless not God in division of heart....Are you straitened on earth? Depart, have your habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, you will say, have my habitation in heaven. First go in heart, whither you would follow in the body. Do not hear, Lift up your hearts, with a deaf ear. Keep your heart lifted up, and no one will straiten you in heaven.

1. Behold, now, bless ye the Lord, all you servants of the Lord [Psalm 133:1], who stand in the house of the Lord, in the courts of the house of our God [Psalm 133:2]. Why has he added, in the courts? Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and you can love your enemy, because you love not things in which an enemy could straiten you. How can you be understood to stand in the courts? Stand in charity, and you stand in the courts. Breadth lies in charity, straitness in hatred.

2. Lift up your hands by night in the sanctuary, and bless the Lord [Psalm 133:2]. It is easy to bless by day. What is by day? In prosperity. For night is a sad thing, day a cheerful. When it is well with you, thou dost bless the Lord. Your son was sick, and he is made whole, thou dost bless the Lord. Your son was sick, perchance you have sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from your tongue, but from your deeds, from your deeds and your life. Boast not, because you bless with your tongue, if you curse with your life. Wherefore bless ye the Lord. When? By night. When did Job bless? When it was a sad night. All was taken away which he possessed; the children for whom his goods were stored were taken away. How sad was his night! Let us however see whether he blesses not in the night. The Lord gave, the Lord has taken away; it is as the Lord willed; blessed be the name of the Lord. [Job 1:21] And black was the night....

3. The Lord out of Zion bless you, who made heaven and earth [Psalm 133:3]. He exhorts many to bless, and Himself blesses one, because He makes one out of many, since it is good and pleasant for brethren to dwell together in one. It is a plural number, brethren, and yet singular, to dwell together in one. Let none of you say, It comes not to me. Do you know of whom he speaks, the Lord bless you out of Zion. He blessed one. Be one, and the blessing comes to you.

1. Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorts us. For it says, Praise the name of the Lord [Psalm 134:1]. And it immediately appends the reason, why it is just to praise the name of the Lord. Praise the Lord, you servants. What more just? What more worthy? What more thankful?...For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should possess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men; how much the more is He above all, the unchangeable One, who teaches these things, neither the greater if you praise, or the less if you reproach. For you will do nothing out of place, by praising your Lord, as servants. And if you were to be for ever only servants, you ought to praise the Lord; how much more ought ye servants to praise the Lord, that you may hereafter gain the privilege of sons?

2. ...Therefore, You who stand in the house of the Lord, in the courts of the house of our God, praise the Lord [Psalm 134:2]. Be thankful; you were without, and you stand within. Since then ye stand, is it a small thing for you to think where He should be praised, who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him? Is it a small boon, that we stand in the house of the Lord?...If one thinks of this, and is not unthankful, he will utterly despise himself in comparison with the love of his Lord, who has done so great things for him. And since he has nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him? It belongs to the very act of thanksgiving, to receive the cup of the Lord, and to call upon His name. For what can the servant repay the Lord for all that He has given him?

3. What reason shall I give why you should praise Him? Because the Lord is good [Psalm 134:3]. Briefly in one word is here explained the praise of the Lord our God. The Lord is good; good, not in the same manner as the things which He here made are good. For God made all things very good; [Genesis 1:31] not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort is He who made them?...

4. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is? Let us however return to ourselves, and in us recognise Him, and praise the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart has been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot be seen by us, let us look at His works, that we may not live without praising Him. So I have said, Praise the Lord, for He is good; sing praises unto His Name, for He is sweet....He is Mediator, and thereupon is sweet. What is sweeter than angels' food? How can God not be sweet, since man ate angels' food? For men and angels live not on different meat. That is truth, that is wisdom, that is the goodness of God, but you can not enjoy it in like wise with the angels....That man might eat angels' food, the Creator of the angels was made man. If you taste, sing praises; if you have tasted how sweet the Lord is, sing praises; if that which you have tasted has a good savour, praise it; who is so unthankful to cook or purveyor, as not to return thanks by praising what he tastes, if he be pleased by any food. If we are not silent on such occasions, shall we be silent concerning Him, who has given us all things?...

5. For the Lord has chosen Jacob to Himself, Israel for His own possession [Psalm 134:4]....Let not Jacob therefore extol himself, let him not boast himself, or ascribe it to his own merits. He was known before, predestinated before, elected before, not elected for his own merits, but found out, and gifted with life by the grace of God. So with all the Gentiles; for how did the wild-olive deserve, that it should be grafted in, from the bitterness of its berries, the barrenness of its wildness? It was the wood of the wilderness, not of the Lord's field, and yet He of His mercy grafted the wild-olive into the (true) olive. But up to this time the wild-olive was not grafted in.

6. ...Because, says he, I know that the Lord is great, and our God is above all gods [Psalm 134:5]. If we should say to him, we ask you, explain to us His greatness; would he not perchance answer us, He whom I see is not so very great, if He be able to be expounded by me. Let him then return to His works, and tell us. Let him hold in his conscience the greatness of God, which he has seen, which he has committed to our faith, whither he could not lead our eyes, and enumerate some of the things which the Lord has done here; that unto us, who cannot see His greatness as he can, He may become sweet through the works of His which we can comprehend....

7. All whatsoever the Lord willed, He made in the heaven, and in the earth, in the sea, and in all its deep places [Psalm 134:6]. Who can comprehend these things? Who can enumerate the works of the Lord in the heaven and earth, in the sea, and in all deep places? Yet if we cannot comprehend them all, we should believe and hold them without question, because whatever creature is in heaven, whatever is in earth, whatever is in the sea and in all deep places, has been made by the Lord....

8. Raising the clouds from the ends of the earth [Psalm 134:7]. We see these works of God in His creation. For the clouds come from the ends of the earth to the midst thereof, and rain; you scan not whence they arise. Hence the prophet signifies this, from the ends of the earth, whether it be from the bottom, or from the circumference of the ends of the earth, whencesoever He wills He raises the clouds, only from the earth. He has made lightnings into rain. For lightnings without rain would frighten you, and bestow nothing on you. He makes lightnings unto rain. It lightens, and you tremble; it rains, you rejoice. He has made lightnings unto rain. He who terrified you, Himself makes you rejoice. Who brings the winds out of His treasures, their causes are hidden, you know not whence they come. When the wind blows, you feel it; why it blows, or from what treasure of His wisdom it is brought forth, you know not; [John 3:8] yet you owe to God the worship of faith, for it would not blow unless He had bidden who made it, unless He had brought it forth who created it.

9. We see therefore these things in that work of His; we praise, we marvel at, we bless God; let us see what He has done among men for His people. Who smote the first-born of Egypt [Psalm 134:8]. But withal those divine doings are told which you might love, those are not told which you might fear. Attend, and see that also when He is angry, He does what He wills. From man even unto beast. He sent signs and wonders into the midst of you, O Egypt! [Psalm 134:9]. You know, you have read what the hand of the Lord did by Moses in Egypt, to crush and cast down the proud Egyptians, on Pharaoh and on all his servants. Little did He in Egypt: what did He after His people was led out thence? Who smote many nations [Psalm 134:10], who possessed that land, which God willed to give His people. And slew mighty kings, Sehon king of the Amorites, and Og the king of Bashan, and all the kingdoms of Canaan [Psalm 134:11]. All these things which the Psalm records simply, do we read likewise in others of the Lord's books, and there the hand of the Lord is great. When you see what has been done to the wicked, take heed lest it be done to you....But when the good man sees what the wicked has suffered, let him cleanse himself from all iniquity, lest he fall into a like punishment, a like chastisement. Then you have thoroughly understood these things. What did God then? He drove out the wicked, And he gave their land for an inheritance, even an inheritance to Israel His servant [Psalm 134:12].

10. Then follows the loud cry of His praise. Your Name, O Lord, is for ever and ever [Psalm 134:13], after all these things which You have done. For what do I see that You have done? I behold Your creation which You have made in heaven, I behold this lower part, where we dwell, and here I see Your gifts of clouds, and winds, and rain. I regard Your people; You led them from the house of bondage, and did signs and wonders upon their enemies. You punished those who caused them trouble, You drove the wicked from their land, You killed their kings, You gave their land to Your people: I have seen all these things, and filled with joy have said, Lord, Your Name is for ever and ever....

11. All these things then did God overthrow, in the body at that time, when our fathers were led out of the land of Egypt, in the spirit now. Nor does His Hand cease until the end. Therefore deem not that these mighty deeds of God were then finished and have ceased. Your Name, O Lord, he says, is forever. That is, Your loving-kindness ceases not, Your hand ceases not for ever from doing these things, which then You did afore declare in a figure. But they are written for our admonition, on whom the end of the ages has come. [1 Corinthians 10:11] One generation and another generation; the generation by which we are made the faithful, and are born again by baptism; the generation by which we shall rise again from the dead, and shall live with the Angels forever. Your Memorial, O Lord, is above this generation, and above that; for neither does He now forget to call us, nor then will He forget to crown us.

12. The Lord has judged His people, and will be called upon among His servants [Psalm 134:14]. Already has He judged the people. Save the final judgment, the people of the Jews is judged. What is judged? The just are taken away, the unjust are left. But if I lie, or am thought to lie, because I have said, it is already judged, hear the Lord saying, I have come for judgment into this world, that they who see not may see, and they who see may be made blind. [John 9:39] The proud are made blind, the lowly are enlightened. Therefore, He has judged His people. Isaiah spoke the judgment. And now, thou house of Jacob, come ye, let us walk in the light of the Lord. [Isaiah 2:5] This is a small matter; but what follows? For He has put away His people, the house of Israel. The house of Jacob is the house of Israel; for he who is Jacob, the same is Israel....Therefore God had judged His people, by separating the evil and the good; that is to say, He shall be called upon among His servants. By whom? By the Gentiles. For how vast are the nations who have come in by faith. How many farms and desert places now come in to us? They come thence no one can tell how numerously; they would believe. We say to them, What will you? They answer, To know the glory of God. Believe, my brethren, that we wonder and rejoice at such a claim of these rustic people. They come I know not whither, roused up by I know not whom. How shall I say, I know not by whom? I know indeed by whom, because He says, No one comes to Me, save whom the Father draws. [John 6:44] They come suddenly from the woods, the desert, the most distant and lofty mountains, to the Church; and many of them, nay, near all hold this language, so that we see of a truth that God teaches them within. The prophecy of Scripture is fulfilled, when it says, And they shall all be taught of God. [Isaiah 54:13] We say to them, What do ye long for? And they answer, To see the glory of God. [John 6:45] For all have sinned, and come short of the glory of God. [Romans 3:23] They believe, they are sanctified, they will to have clergy ordained for them. Is it not fulfilled, and He will be called upon among His servants?

13. Lastly, after all that arrangement and dispensation, the Spirit of God turns itself to reproaching and ridiculing those idols, which are now ridiculed by their very worshippers. The idols of the Gentiles are silver and gold [Psalm 134:15]. As God made all these things, who made whatever He would in heaven and earth, what can anything that man makes be, but an object of ridicule, not adoration? Was He perchance about to speak of the idols of the Gentiles, that we might despise them all? Was He about to speak of the idols of the heathen, stones and wood, plaster and pottery? I say not these, they are mean materials. I speak of that which they specially love, that which they specially honour. The idols of the Gentiles are silver and gold, the work of men's hands. Surely it is gold, surely it is silver: because silver glitters, and gold glitters, have they therefore eyes, or do they see?...But as these things are senseless, why make ye men of silver and gold to be gods? See ye not that the gods which you make see not? They have a mouth, and will not speak; they have eyes, and will not see [Psalm 134:16]; they have ears, and will not hear; neither is there any breath in their mouth [Psalm 134:17]; they have nostrils, and will not smell; they have hands, and will not work; they have feet, and will not walk. All these things could the carpenter, the silversmith, the goldsmith make, both eyes, and ears, and nostrils, and mouth, and hands, and feet, but he could give neither sight to the eyes, nor hearing to the ears, nor speech to the mouth, nor smell to the nostrils, nor motion to the hands, or going to the feet.

14. And man, you laugh doubtless at what you have made, if you know by whom you are made. But of them who know not, what is said? All they who make them, and all they who trust in them, are like them [Psalm 134:18]. And ye believe, brethren, that there is a likeness to these idols expressed not in their flesh, but in their inner man. For they have ears, and hear not. God calls to them indeed, He who has ears to hear, let him hear. [Matthew 11:15] They have eyes, and see not, for they have the eyes of the body, and not the eyes of faith. Lastly, this prophecy is fulfilled among all the nations....Is it not fulfilled? Is it not seen, as it is written? And they who remain have eyes, and see not; have nostrils, and smell not. They perceive not that savour. We are a good savour of Christ, [2 Corinthians 2:15] as the apostle says everywhere. What profits it, that they have nostrils, and smell not that so sweet savour of Christ? Truly it is done in them, and truly it is said of them, All they who make them, etc.

15. But daily do men believe through the miracles of Christ our Lord; daily the eyes of the blind, the ears of the deaf are opened, the nostrils of the senseless are breathed into, the tongues of the dumb are loosed, the hands of the palsied are strengthened, the feet of the lame are guided; sons of Abraham are raised up of these stones, [Matthew 3:9] to all of whom be it said, Bless the Lord, you house of Israel [Psalm 134:19]. All are sons of Abraham; and if sons of Abraham are raised up from these stones, it is plain that they are rather the house of Israel who belong to the house of Israel, the seed of Abraham, not by the flesh, but by faith. But even granting that it is said of that house, and the people of Israel is meant, from thence did the Apostles and thousands of the circumcised believe? Bless the Lord, you house of Aaron. Bless the Lord, you house of Levi [Psalm 134:20]. Bless the Lord, you nations, this is, the house of Israel generally; bless Him, you leaders, this is, the house of Aaron; bless Him, you servants, this is, the house of Levi. What of the other nations? You that fear the Lord, bless the Lord.

16. Let us also with one voice say what follows: Blessed be the Lord out of Zion, who dwells in Jerusalem [Psalm 134:21]. Out of Zion is Jerusalem too. Zion is watching, Jerusalem the vision of peace. In what Jerusalem will He dwell now? In that which has fallen? Nay, but in that which is our mother, which is in the heavens, of which it is said, The desolate has more children than she which has a husband. For now the Lord is from Zion, because we watch when He will come; now as long as we live in hope, we are in Zion. When our way is ended, we shall dwell in that city which will never fall, because the Lord dwells in her, and keeps her, which is the vision of peace, the eternal Jerusalem; for the praise of which, my brethren, language suffices not; where we shall find no enemy, either within the Church or without the Church, neither in our flesh, nor in our thoughts. For death shall be swallowed up in victory, [1 Corinthians 15:54] and we shall be free to see God in eternal peace, being made citizens of Jerusalem, the city of God.