” This too proceeds from that “longing,” of which in another place comes that cry, “One thing have I desired of the Lord; that will I seek after; that I may dwell in the house of the Lord all the days of my life. ” Wherefore so? “That I may behold” (he saith) “the beauty of the Lord. ” “When shall I come and appear before the Lord? ”… 6. “My tears have been my meat day and night, while they daily say unto me, Where is thy God? ” ( ver. 3 ). My tears (he saith) have been not bitterness, but “my bread. ” Those very tears were sweet unto me: being athirst for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, “My tears became my drink,” lest he should seem to have longed for them, as for “the water-brooks:” but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, “My tears became my meat,” whilst I am not yet there. And assuredly he does but the more thirst for the water-brooks from making his tears his meat. …“And they daily say unto me, Where is thy God? ” For if a Pagan should say this to me, I cannot retort it upon him, saying, “Where is thine? ” inasmuch as he points with his finger to some stone, and says, “Lo, there is my God! ” When I have laughed at the stone, and he who pointed to it has been put to the blush, he raises his eyes from the stone, looks up to heaven, and perhaps says, pointing his finger to the Sun, “Behold there my God! Where, I pray, is your God? ” He has found something to point out to the eyes of the flesh; whereas I, on my part, not that I have not a God to show to him, cannot show him what he has no eyes to see. For he indeed could point out to my bodily eyes his God, the Sun; but what eyes hath he to which I might point out the Creator of the Sun? … 7. “I thought on these things, and poured out my soul above myself” ( ver. 4 ). When would my soul attain to that object of its search, which is “above my soul,” if my soul were not to “pour itself out above itself”? For were it to rest in itself, it would not see anything else beyond itself; and in seeing itself, would not, for all that, see God. Let then my insulting enemies now say, “Where is thy God? ” aye, let them say it! I, so long as I do not “see,” so long as my happiness is postponed, make my tears my “bread day and night. ” Let them still say, “Where is thy God? ” I seek my God in every corporeal nature, terrestrial or celestial, and find Him not: I seek His Substance in my own soul, and I find it not, yet still I have thought on these things, and wishing to “see the invisible things of my God, being understood by the things made,” I have poured forth my soul above myself, and there remains no longer any being for me to attain to, save my God. For it is “there” is the “house of my God.
” His dwelling-place is above my soul; from thence He beholds me; from thence He created me; from thence He directs me and provides for me; from thence he appeals to me, and calls me, and directs me; leads me in the way, and to the end of my way. … 8. For when I was “pouring out my soul above myself,” in order to reach my God, why did I do so? “For I will go into the place of Thy Tabernacle. ” For I should be in error were I to seek for my God without “the place of His tabernacle. ” “For I will go into the place of Thy wonderful tabernacle, even unto the house of God. ” “I will go,” he says, “into the place of the wonderful tabernacle, even unto the house of God! ” For there are already many things that I admire in “the tabernacle. ” See how great wonders I admire in the tabernacle! For God’s tabernacle on earth is the faithful; I admire in them the obedience of even their bodily members: that in them “Sin does not reign so that they should obey its lusts; neither do they yield their members instruments of unrighteousness unto sin; but unto the living God in good works. ” I admire the sight of the bodily members warring in the service of the soul that serves God. …And wonderful though the tabernacle be, yet when I come to “the house of God,” I am even struck dumb with astonishment. Of that “house” he speaks in another Psalm, after he had put a certain abstruse and difficult question to himself (viz. , why is it that it generally goes well with the wicked on earth, and ill with the good? ), saying, “I thought to know this; it is too painful for me, until I go into the sanctuary of God, and understand of the last things. ” For it is there, in the sanctuary of God, in the house of God, is the fountain of “understanding. ” There he “understood of the last things;” and solved the question concerning the prosperity of the unrighteous, and the sufferings of the righteous. How does he solve it? Why, that the wicked, when reprieved here, are reserved for punishments without end; and the good when they suffer here, are being tried in order that they may in the end obtain the inheritance. And it was in the sanctuary of God that he understood this, and “understood of the last things. ”…For he tells us of his progress, and of his guidance thither; as if we had been saying, “You are admiring the tabernacle here on earth; how came you to the sanctuary of the house of God? ” he says, “In the voice of joy and praise; the sound of keeping holiday. ” Here, when men keep festival simply for their own indulgence, it is their custom to place musical instruments, or to station a chorus of singers, before their houses, or any kind of music that serves and allures to wantonness. And when these are heard, what do we passers by say? “What is going on here? ” And we are told in answer, that it is some festival. “It is a birthday that is being celebrated” (say they), “there is a marriage here;” that those songs may not appear out of place, but the luxurious indulgence may be excused by the festive occasion.
In the “house of God” there is a never-ending festival: for there it is not an occasion celebrated once, and then to pass away. The angelic choir makes an eternal “holiday:” the presence of God’s face, joy that never fails. This is a “holiday” of such a kind, as neither to be opened by any dawn, nor terminated by any evening. From that everlasting perpetual festivity, a certain sweet and melodious strain strikes on the ears of the heart, provided only the world do not drown the sounds. As he walks in this tabernacle, and contemplates God’s wonderful works for the redemption of the faithful, the sound of that festivity charms his ears, and bears the “hart” away to “the water-brooks. ” 9. But seeing, brethren, so long as “we are at home in this body, we are absent from the Lord;” and “the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things;” even though we have some way or other dispersed the clouds, by walking as “longing” leads us on, and for a brief while have come within reach of that sound, so that by an effort we may catch something from that “house of God,” yet through the burden, so to speak, of our infirmity, we sink back to our usual level, and relapse to our ordinary state. And just as there we found cause for rejoicing, so here there will not be wanting an occasion for sorrow. For that hart that made “tears” its “bread day and night,” borne along by “longing to the water-brooks” (that is, to the spiritual delights of God), “pouring forth his soul above himself,” that he may attain to what is “above” his own soul, walking towards “the place of the wonderful tabernacle, even unto the house of God,” and led on by the sweetness of that inward spiritual sound to feel contempt for all outward things, and be borne on to things spiritual, is but a mortal man still; is still groaning here, still bearing about the frailty of flesh, still in peril in the midst of the “offences” of this world. He therefore glances back to himself, as if he were coming from that world; and says to himself, now placed in the midst of these sorrows, comparing these with the things, to see which he had entered in there, and after seeing which he had come forth from thence; “Why art thou cast down, O my soul, and why dost thou disquiet me? ” ( ver. 5 ). Lo, we have just now been gladdened by certain inward delights: with the mind’s eye we have been able to behold, though but with a momentary glance, something not susceptible of change: why dost thou still “disquiet me, why art thou” still “cast down”? For thou dost not doubt of thy God. For now thou art not without somewhat to say to thyself, in answer to those who say, “Where is thy God? ” I have now had the perception of something that is unchangeable; why dost thou disquiet me still? “Hope in God. ” Just as if his soul was silently replying to him, “Why do I disquiet thee, but because I am not yet there, where that delight is, to which I was, as it were, rapt for a moment? Am I already ‘drinking’ from this ‘fountain’ with nothing to fear?
”…Still “Hope in God,” is his answer to the soul that disquiets him, and would fain account for her disquiet from the evils with which this world abounds. In the mean while dwell in hope: for “hope that is seen is not hope; but if we hope for that we see not, then do we with patience wait for it. ” 10. “Hope in God. ” Why “hope”? “For I will confess unto Him. ” What wilt thou “confess”? “My God is the saving health of my countenance. ” My “health” (my salvation) cannot be from myself; this it is that I will say, that I will “confess. ” It is my God that is “the saving health of my countenance. ” For to account for his fears, in the midst of those things, which he now knows, having come after a sort to the “understanding” of them, he has been looking behind him again in anxiety, lest the enemy be stealing upon him: he cannot yet say, “I am made whole every whit. ” For having but “the first-fruits of the Spirit, we groan within ourselves; waiting for the adoption, to wit, the redemption of the body. ” When that “health” (that salvation) is perfected in us, then shall we be living in the house of God for ever, and praising for ever Him to whom it was said, “Blessed are they that dwell in Thy house, they will be praising Thee world without end. ” This is not so yet, because the salvation which is promised, is not as yet in being; but it is “in hope” that I confess unto God, and say, “My God is the saving health of my countenance. ” For it is “in hope” that “we are saved; but hope that is seen, is not hope. ”… 11. “My soul is disquieted on account of myself” ( ver. 6 ). Is it disquieted on account of God? It is on my own account it is disquieted. By the Unchangeable it was revived; it is by the changeable it is disquieted. I know that the righteousness of God remaineth; whether my own will remain stedfast, I know not. For I am alarmed by the Apostle’s saying, “Let him that thinketh he standeth, take heed lest he fall. ” Therefore since “there is no soundness in me for myself,” there is no hope either for me of myself. “My soul is disquieted on account of myself. ”…“Therefore I remember Thee, O Lord, from the land of Jordan, and from the little hill of Hermon. ” From whence did I remember thee? From the “little hill,” and from the “land of Jordan. ” Perhaps from Baptism, where the remission of sins is given. For no one runs to the remission of sins, except he who is dissatisfied with himself; no one runs to the remission of sins, but he who confesses himself a sinner; no one confesses himself a sinner, except by humbling himself before God. Therefore it is from “the land of Jordan I have remembered thee, and from the hill;” observe, not “of the great hill,” that thou mayest make of the “little hill” a great one: for “whoso exalteth himself shall be abased, and whoso humbleth himself shall be exalted. ” If you would also ask the meanings of the names, Jordan means “their descent. ” Descend then, that thou mayest be “lifted up:” be not lifted up, lest thou be cast down. “And the little hill of Hermon. ” Hermon means “anathematizing.
” Anathematize thyself, by being displeased with thyself; for if thou art pleased with thyself, God will be displeased with thee. Because then God gives us all good things, because He Himself is good, not because we are worthy of it; because He is merciful, not because we have in anything deserved it; it is from “the land of Jordan, and from Hermon,” that I remember thee. And because he so remembers with humility, he shall earn his exaltation to fruition, for he is not “exalted” in himself, who “glories in the Lord. ” 12. “Deep calleth unto deep with the voice of thy water-spouts” ( ver. 7 ). I may perhaps finish the Psalm, aided as I am by your attention, whose fervour I perceive. As for your fatigue in hearing, I am not greatly solicitous, since you see me also, who speak, toiling in the heat of these exertions. Assuredly it is from your seeing me labouring, that you labour with me: for I am labouring not for myself, but for you. “Deep calleth unto deep with the voice of thy water-spouts. ” It was God whom he addressed, who “remembered him from the land of Jordan and Hermon. ” It was in wonder and admiration he spake this: “Abyss calleth unto abyss with the voice of Thy water-spouts. ” What abyss is this that calls, and to what other abyss? Justly, because the “understanding” spoken of is an “abyss. ” For an “abyss” is a depth that cannot be reached or comprehended; and it is principally applied to a great body of water. For there is a “depth,” a “profound,” the bottom of which cannot be reached by sounding. Furthermore, it is said in a certain passage, “Thy judgments are a mighty abyss,” Scripture meaning to suggest that the judgments of God are incomprehensible. What then is the “abyss” that calls, and to what other “abyss” does it call? If by “abyss” we understand a great depth, is not man’s heart, do you not suppose, “an abyss”? For what is there more profound than that “abyss”? Men may speak, may be seen by the operations of their members, may be heard speaking in conversation: but whose thought is penetrated, whose heart seen into? What he is inwardly engaged on, what he is inwardly capable of, what he is inwardly doing or what purposing, what he is inwardly wishing to happen, or not to happen, who shall comprehend? I think an “abyss” may not unreasonably be understood of man, of whom it is said elsewhere, “Man shall come to a deep heart, and God shall be exalted. ” If man then is an “abyss,” in what way doth “abyss” call on “abyss”? Does man “call on” man as God is called upon? No, but “calls on” is equivalent to “calls to him. ” For it was said of a certain person, he calls on death; that is, lives in such a way as to be inviting death; for there is no man at all who puts up a prayer, and calls expressly on death: but men by evil-living invite death. “Deep calls on deep,” then, is, “man calls to man. ” Thus is it wisdom is learnt, and thus faith, when “man calls to man. ” The holy preachers of God’s word call on the “deep:” are they not themselves “a deep” also? … 13. “Deep calleth to deep with the voice of Thy water-spouts. ” I, who tremble all over, when my soul was disquieted on account of myself, feared greatly on account of Thy “judgments.
”…Are those judgments slight ones? They are great ones, severe, hard to bear; but would they were all. “Deep calls to deep with the voice of Thy water-spouts,” in that Thou threatenest, Thou sayest, that there is another condemnation in store even after those sufferings. “Deep calls on deep with the voice of Thy water-spouts. ” “Whither then shall I go from Thy presence? And whither shall I flee from Thy Spirit? ” seeing that deep calls to deep, and after those sufferings severer ones are to be dreaded. 14. “All Thy overhangings and Thy waves are come upon me. ” The “waves” in what I already feel, the “overhangings” in that Thou denouncest. All my sufferings are Thy waves; all Thy denouncements of judgments are Thy “overhangings. ” In the “waves” that deep “calleth;” in the “overhangings” is the other “deep” which it “calls to. ” In this that I suffer are all Thy waves; in the severer punishment that Thou threatenest, all Thy “overhangings” are come unto me. For He who threatens does not let His judgments fall upon us, but keeps them suspended over us. But inasmuch as Thou sittest at liberty, I have thus spoken unto my soul. “Hope in God: for I will confess unto Him. My God is the saving health of my countenance. ” The more numerous my sufferings, the sweeter will be Thy mercy. 15. Therefore follows: “The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it” ( ver. 8 ). In tribulation no man has leisure to hear: attend, when it is well with you; hear, when it is well with you; learn, when you are in tranquillity, the discipline of wisdom, and store up the word of God as you do food. For in tribulation every one must be profited by what he heard in the time of security. For in prosperity God “commends to thee His mercy,” in case thou serve Him faithfully, for He frees thee from tribulation; but it is “in the night” only that He “declares” His mercy to thee, which He “commended” to thee by day. When tribulation shall actually come, He will not leave thee destitute of His help; He will show thee that which He commended to thee in the daytime is true. For it is written in a certain passage, “The mercy of the Lord is seasonable in the time of affliction, as clouds of rain in the time of drought. ” “The Lord hath commended His loving-kindness in the day-time, and in the night will He declare it. ” He does not show that He is thine Helper, unless tribulation come, from whence thou must be rescued by Him who promised it to thee “in the day-time. ” Therefore we are warned to be like “the ant. ” For just as worldly prosperity is signified by “the day,” adversity by the night, so again in another way worldly prosperity is expressed by “the summer,” adversity by the winter. And what is it that the ant does? She lays up in summer what will be useful to her in winter. Whilst therefore it is summer, whilst it is well with you, whilst you are in tranquillity, hear the word of the Lord. For how can it be that in the midst of these tempests of the world, you should pass through the whole of that sea, without suffering? How could it happen? To what mortal’s lot has it fallen?
If even it has been the lot of any, that very calm is more to be dreaded. “The Lord hath commended His loving-kindness in the day-time, and in the night-time will He declare it. ”…“There is with me prayer unto the God of my life. ” This I make my business here; I who am the “hart thirsting and longing for the water-brooks,” calling to mind the sweetness of that strain, by which I was led on through the tabernacle even to the house of God; whilst this “corruptible body presseth down the soul,” there is yet with me “prayer unto the God of my life. ” For in order to making supplication unto God, I have not to buy aught from places beyond the sea; or in order that He may hear me, have I to sail to bring from a distance frankincense and perfumes, or have I to bring “calf or ram from the flock. ” There is “with me prayer to the God of my life. ” I have within a victim to sacrifice; I have within an incense to place on the altar; I have within a sacrifice wherewith to propitiate my God. “The sacrifice of God is a troubled spirit. ” What sacrifice of a “troubled spirit” I have within, hear. 16. “I will say unto God, Thou art my lifter up. Why hast Thou forgotten me? ” ( ver. 9 ). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, “Why hast Thou forgotten me? ” So cried our Head also, as if speaking in our name. “My God, my God, why hast Thou forsaken me? ” I will say unto God, “Thou art my lifter up; why hast Thou forgotten me? ” 17. “Why hast Thou rejected me? ” “Rejected” me, that is to say, from that height of the apprehension of the unchangeable Truth. “Why hast Thou rejected me? ” Why, when already longing for those things, have I been cast down to these, by the weight and burden of my iniquity? This same voice in another passage said, “I said in my trance” (i. e. , in my rapture, when he had seen some great thing or other), “I said in my trance, I am cast out of the sight of Thine eyes. ” For he compared these things in which he found himself, to those toward which he had been raised; and saw himself cast out far “from the sight of God’s eyes,” as he speaks even here, “Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones? ” Even he, my tempter, the devil; while offences are everywhere on the increase, because of the abundance of which “the love of many is waxing cold. ” When we see the strong members of the Church generally giving way to the causes of offence, does not Christ’s body say, “The enemy breaketh my bones”? For it is the strong members that are “the bones;” and sometimes even those that are strong sink under their temptations. For whosoever of the body of Christ considers this, does he not exclaim, with the voice of Christ’s Body, “Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones? ” You may see not my flesh merely, but even my “bones.
” To see those who were thought to have some stability, giving way under temptations, so that the rest of the weak brethren despair when they see those who are strong succumbing; how great, my brethren, are the dangers! 18. “They who trouble me cast me in the teeth. ” Again that voice! “While they say daily unto me, Where is thy God? ” ( ver. 10 ). And it is principally in the temptations of the Church they say this, “Where is thy God? ” How much was this cast in the teeth of the Martyrs! Those men so patient and courageous for the name of Christ, how often was it said to them, “Where is your God? ” “Let Him deliver you, if He can. ” For men saw their torments outwardly; they did not inwardly behold their crowns! “They who trouble me cast me in the teeth, while they say daily unto me, Where is thy God? ” And on this account, seeing “my soul is disquieted on account of myself,” what else should I say unto it than those words: “Why art thou cast down, O my soul; and why dost thou disquiet me? ” ( ver. 11 ). And, as it seems to answer, “Wouldest thou not have me disquiet thee, placed as I am here in so great evils? Wouldest thou have me not disquiet thee, panting as I am after what is good, thirsting and labouring as I am for it? ” What should I say, but, “Hope thou in God; for I will yet confess unto Him” ( ver. 11 ). He states the very words of that confession; he repeats the grounds on which he fortifies his hope. “He is the health of my countenance, and my God. ”
Psalm XLIII. 1. This Psalm is a short one; it satisfies the mental cravings of the hearers, without imposing too severe a trial on the hunger of those fasting. Let our soul feed upon it; our soul, which he who sings in this Psalm, speaks of as “cast down;” cast down, I suppose, either in consequence of some fist, or rather in consequence of some hunger he was in. For fasting is a voluntary act; being an-hungered is an involuntary thing. That which is an-hungered, is the Church, is the Body of Christ: and that “Man” who is extended throughout the whole world, of which the Head is above, the limbs below: it is His voice which ought by this time to be perfectly known, and perfectly familiar, to us, in all the Psalms; now chanting joyously, now sorrowing; now rejoicing in hope, now sighing at its actual state, even as if it were our own. We need not then dwell long on pointing out to you, who is the speaker here: let each one of us be a member of Christ’s Body; and he will be speaker here. … 2. “Judge me, O Lord, and separate my cause from the ungodly nation” ( ver. 1 ). I do not dread Thy judgment, because I know Thy mercy. “Judge me, O God,” he cries. Now, meanwhile, in this state of pilgrimage, Thou dost not yet separate my place, because I am to live together with the “tares” even to the time of the “harvest:” Thou dost not as yet separate my rain from theirs; my light from theirs: “separate my cause. ” Let a difference be made between him who believes in Thee, and him who believes not in Thee. Our infirmity is the same; but our consciences not the same: our sufferings the same; but our longings not the same. “The desire of the ungodly shall perish,” but as to the desire of the righteous, we might well doubt, if He were not “sure” who promised. The object of our desires is He Himself, who promiseth: He will give us Himself, because He has already given Himself to us; He will give Himself in His immortality to us then immortal, even because He gave Himself in His mortality to us when mortal. … 3. And since patience is needful in order to endure, until the harvest, a certain distinction without separation, if we may so speak (for they are together with us, and therefore not yet separated; the tares however being still tares, and the corn still corn, and therefore they are already distinct); since then a kind of strength is needful, which must be implored of Him who bids us to be strong, and without whose making us strong, we should not be what He bids us to be; of Him who said, “He that endures unto the end shall be saved,” lest the soul’s powers should be impaired in consequence of her ascribing any strength to herself, he subjoins immediately, “For Thou, O God, art my strength: why hast Thou cast me off, and why go I mourning, while the enemy harasseth me? ” ( ver. 2 ). I go mourning: the enemy is harassing me with daily temptations: inspiring either some unlawful love, or some ungrounded cause of fear; and the soul that fights against both of them, though not taken prisoner by them, yet being in danger from them, is contracted with sorrow, and says unto God, “Why? ” Let her then ask of Him, and hear “Why?
” For she is in the Psalm enquiring the cause of her dejection; saying, “Why hast Thou cast me off? and why go I mourning? ” Let her hear from Isaiah; let the lesson which has just been read, suggest itself to her. “The spirit shall go forth from me, and every breath have I made. For iniquity have I a little afflicted him; I hid my face from him, and he departed from me sorrowful in the ways of his heart. ” Why then didst thou ask, “Why hast Thou cast me off, and why go I mourning? ” Thou hast heard, it was “for iniquity. ” “Iniquity” is the cause of thy mourning; let “Righteousness” be the cause of thy rejoicing! Thou wouldest sin; and yet thou wouldest fain not suffer; so that it was too little for thee to be thyself unrighteous, without also wishing Him to be unrighteous, in that thou wouldest fain not be punished by Him. Consider a speech of a better kind in another Psalm. “It is good for me that Thou hast humbled me, that I might learn Thy righteousnesses. ” By being lifted up, I had learned my own iniquities; let me by being “humbled,” learn “Thy righteousnesses. ” “Why go I mourning, while the enemy harasses me? ” Thou complainest of the enemy. It is true he does harass thee; but it was thou didst “give place” to him. And even now there is a course open to thee; choose the course of prudence; admit thy King, shut the tyrant out. 4. But in order that she may do this, hear what she says, what she supplicates, what she prays for. Pray thou for what thou hearest; pray for it when thou hearest it; let these words be the voice of us all: “O send out Thy Light and Thy Truth. They have led me, and brought me on unto Thy holy hill, and into Thy Tabernacles” ( ver. 3 ). For that very “Light” and “Truth” are indeed two in name; the reality expressed is but One. For what else is the “Light” of God, except the “Truth” of God? Or what else is the “Truth” of God, except the “Light” of God? And the one Person of Christ is both of these. “I am the Light of the world: he that believeth on Me, shall not walk in darkness. ” “I am the Way, the Truth, and the Life. ” He is Himself “the Light:” He is Himself “the Truth. ” Let Him come then and rescue us, and “separate at once our cause from the ungodly nation; let Him deliver us from the deceitful and unjust man,” let him separate the wheat from the tares, for at the time of harvest He will Himself send His Angels, that they may “gather out of His kingdom all things that offend,” and cast them into flaming fire, while they gather together the corn into the garner. He will send out His “Light,” and His “Truth;” for that they have already “brought us and led us to His holy hill, and into His Tabernacles. ” We possess the “earnest;” we hope for the prize. “His holy Hill” is His holy Church. It is that mountain which, according to Daniel’s vision, grew from a very small “stone,” till it crushed the kingdoms of the earth; and grew to such a size, that it “filled the face of the earth.
” This is the “hill,” from which he tells us that his prayer was heard, who says, “I cried unto the Lord with my voice, and He heard me out of His holy hill. ” Let no one of those that are without that mountain, hope to be heard unto eternal life. For many are heard in their prayers for many things. Let them not congratulate themselves on being heard; the devils were heard in their prayer, that they might be sent into the swine. Let us desire to be heard unto eternal life, by reason of our longing, through which we say, “Send out Thy Light and Thy Truth. ” That is a “Light” which requires the eye of the heart. For “Blessed” (He saith) “are the pure in heart, for they shall see God. ” We are now on His Hill, that is, in His Church, and in His Tabernacle. The “tabernacle” is for persons sojourning; the house, for those dwelling in one community. The tabernacle is also for those who are both from home, and also in a state of warfare. When thou hearest of a tabernacle, form a notion of a war; guard against an enemy. But what shall the house be? “Blessed are they that dwell in Thine house: they will be alway praising Thee. ” 5. Now then that we have been led on even to “the Tabernacle,” and are placed on “His holy Hill,” what hope do we carry with us? “Then will I go in unto the Altar of God” ( ver. 4 ). For there is a certain invisible Altar on high, which the unrighteous man approaches not. To that Altar he alone draws nigh, who draws nigh to this one without cause to fear. There he shall find his Life, who in this one “separates his cause. ” “And I will go in unto the Altar of God. ” From His holy Hill, and from His Tabernacle, from His Holy Church, I will go in unto the Altar of God on High. What manner of Sacrifice is there? He himself who goeth in is taken for a burnt-offering. “I will go in unto the Altar of God. ” What is the meaning of what he says, “The Altar of my God”? “Unto God, who makes glad my youth. ” Youth signifies newness: just as if he said, “Unto God, who makes glad my newness. ” It is He who makes glad my newness, who hath filled my old estate with mourning. For now “I go mourning” in oldness, then shall “I stand,” exulting in newness! “Yea, upon the harp will I praise Thee, O God my God. ” What is the meaning of “praising on the harp,” and praising on the psaltery? For he does not always do so with the harp, nor always with the psaltery. These two instruments of the musicians have each a distinct meaning of their own, worthy of our consideration and notice. They are both borne in the hands, and played by the touch; and they stand for certain bodily works of ours. Both are good, if one knows how to play the psaltery, or to play the harp. But since the psaltery is that instrument which has the shell (i. e.
that drum, that hollow piece of wood, by straining on which the chords resound) on the upper part of it, whereas the harp has that same concave sounding-board on the lower part, there is to be a distinction made between our works, when they are “upon the harp,” when “on the psaltery:” both however are acceptable to God, and grateful to His ear. When we do anything according to God’s Commandments, obeying His commands and hearkening to Him, that we may fulfil His injunctions, when we are active and not passive, it is the psaltery that is playing. For so also do the Angels: for they have nothing to suffer. But when we suffer anything of tribulation, of trials, of offences on this earth (as we suffer only from the inferior part of ourselves; i. e. from the fact that we are mortal, that we owe somewhat of tribulation to our original cause, and also from the fact of our suffering much from those who are not “above”); this is “the harp. ” For there rises a sweet strain from that part of us which is “below:” we “suffer,” and we strike the psaltery, or shall I rather say we sing and we strike the harp. … 6. And again, in order that he may draw the sound from that sounding-board below, he addresses his soul: he says, “Why art thou sorrowful, O my soul, and why dost thou disquiet me? ” ( ver. 5 ). I am in tribulations, in weariness, in mourning, “Why dost thou disquiet me, O my soul? ” Who is the speaker, to whom is he speaking? That it is the soul to which he is speaking, everybody knows: for it is obvious: the appeal is addressed to it directly: “Why art thou sorrowful, O my soul, and why dost thou disquiet me? ” The question is as to the speaker. It is not the flesh addressing the soul, surely, since the flesh cannot speak without the soul. For it is more appropriate for the soul to address the flesh, than for the flesh to address the soul. …We perceive then that we have a certain part, in which is “the image of God;” viz. the mind and reason. It was that same mind that prayed for “God’s Light” and “God’s Truth. ” It is the same mind by which we apprehend right and wrong: it is by the same that we discern truth from falsehood. It is this same that we call “understanding;” which “understanding,” indeed, is wanting to the brutes. And this “understanding” whoever neglects in himself, and holds it in less account than the other parts of his nature, and casts it off, just as if he had it not, is addressed in the Psalm, “Be ye not as the horse and the mule, which have no understanding. ” It is our “understanding” then that is addressing our soul. The latter is withered away from tribulations, worn out in anguish, made “sorrowful” in temptations, fainting in toils. The mind, catching a glimpse of Truth above, would fain rouse her spirits, and she says, “Why art thou sorrowful, O my soul? ”… 7. These expressions, brethren, are safe ones: but yet be watchful in good works. Touch “the psaltery,” by obeying the Commandments; touch the harp, by patiently enduring your sufferings. You have heard from Isaiah, “Break thy bread to the hungry;” think not that fasting by itself is sufficient. Fasting chasteneth thine own self: it does not refresh others. Thy distress will profit thee, if thou affordest comfort to others.
See, thou hast denied thyself; to whom wilt thou give that of which thou hast deprived thyself? Where wilt thou bestow what thou hast denied thyself? How many poor may be filled by the breakfast we have this day given up? Fast in such a way that thou mayest rejoice, that thou hast breakfasted, while another has been eating; fast on account of thy prayers, that thou mayest be heard in them. For He says in that passage, “Whilst thou art yet speaking I will say, Here I am,” provided thou wilt with cheerful mind “break thy bread to the hungry. ” For generally this is done by men reluctantly and with murmurs, to rid themselves of the wearisome importunity of the beggar, not to refresh the bowels of him that is needy. But it is “a cheerful giver” that “God loves. ” If thou givest thy bread reluctantly, thou hast lost both the bread, and the merit of the action. Do it then from the heart: that He “who seeth in secret,” may say, “whilst thou art yet speaking, Here I am. ” How speedily are the prayers of those received, who work righteousness! And this is man’s righteousness in this life, fasting, alms, and prayer. Wouldest thou have thy prayer fly upward to God? Make for it those two wings of alms and fasting. Such may God’s “Light” and God’s “Truth” find us, that He may find us without cause for fear, when He comes to free us from death, who has already come to undergo death for us. Amen.
Psalm XLIV. 1. This Psalm is addressed “to the sons of Korah,” as its title shows. Now Korah is equivalent to the word baldness; and we find in the Gospel that our Lord Jesus Christ was crucified in “the place of a skull. ” It is clear then that this Psalm is sung to the “sons of His ‘Passion. ’” Now we have on this point a most certain and most evident testimony from the Apostle Paul; because that at the time when the Church was suffering under the persecutions of the Gentiles, he quoted from hence a verse, to insert by way of consolation, and encouragement to patience. For that which he inserted in his Epistle, is said here: “For Thy sake are we killed all the day long; we are counted as sheep for the slaughter. ” Let us then hear in this Psalm the voice of the Martyrs; and see how good is the cause which the voice of the Martyrs pleads, saying, For Thy sake, etc. … 2. The title then is not simply “To the sons of Korah,” but, “ For understanding , to the sons of Korah. ” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me? ” For “transferring us in a figure” to what He was saying, and to His own Body (for we are also “His Body,” and He is our “Head”), He uttered from the Cross not His own cry, but ours. For God never “forsook” Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spake this: “My God, My God, why hast thou forsaken Me? ” For there follows, “Far from My health are the words of My offences:” and it shows in whose person He said this; for sin could not be found in Him. … 3. “O God, we have heard with our ears; our fathers have told us the work that Thou didst in their days, and in the days of old” ( ver. 1 ). Wondering wherefore, in these days, He has seemingly forsaken those whom it was His will to exercise in sufferings, they recall the past events which they have heard of from their fathers; as if they said, It is not of these things that we suffer, that our fathers told us! For in that other Psalm also, He said this, “Our fathers trusted in Thee; they trusted, and Thou didst deliver them. But I am a worm and no man; a reproach of men, and the outcast of the people. ” They trusted, and Thou didst deliver them; have I then hoped, and hast Thou forsaken me? And have I believed upon Thee in vain? And is it in vain that my name has been written in Thy Book, and Thy name has been inscribed on me? What our fathers told us was this: “Thy hand destroyed the nations; and Thou plantedst them: Thou didst weaken the peoples, and cast them out” ( ver. 2 ). That is to say: “Thou didst drive out ‘the peoples’ from their own land, that Thou mightest bring ‘them’ in, and plant them; and mightest by Thy mercy stablish their kingdom. ” These are the things that we heard from our fathers. But perhaps it was because they were brave, were men of battle, were invincible, were well-disciplined, and warlike, that they could do these things. Far from it.
This is not what our fathers told us; this is not what is contained in Scripture. But what does it say, but what follows? “For they gat not the land in possession by their own sword, neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance” ( ver. 3 ). Thy “right hand” is Thy Power: Thine “arm” is Thy Son Himself. And “the light of Thy countenance. ” What means this, but that Thou wert present with them, in miracles of such a sort that Thy presence was perceived. For when God’s presence with us appears by any miracle, do we see His face with our own eyes? No. It is by the effect of the miracle He intimates to man His presence. In fact, what do all persons say, who express wonder at facts of this description? “I saw God present. ” “But Thy right hand, and Thine arm, and the light of Thy countenance; because Thou pleasedst in them:” i. e. didst so deal with them, that Thou wert well-pleasing in them: that whoso considered how they were being dealt with, might say, that “God is with them of a truth;” and it is God that moves them. 4. “What? Was He then other than now He is? ” Away with the supposition. For what follows? “Thou art Thyself my King and my God. ” ( ver. 4 ). “Thou art Thyself;” for Thou art not changed. I see that the times are changed; but the Creator of times is unchanged. “Thou art Thyself my King and my God. ” Thou art wont to guide me: to govern me, to save me. “Thou who commandest salvation unto Jacob. ” What is, “Thou who commandest”? Even though in Thine own proper Substance and Nature, in which Thou art whatsoever Thou art, Thou wast hid from them; and though Thou didst not converse with the fathers in that which Thou art in Thyself, so that they could see Thee “face to face,” yet by any created being whatsoever “Thou commandest salvation unto Israel. ” For that sight of Thee “face to face” is reserved for those set free in the Resurrection. And the very “fathers” of the New Testament too, although they saw Thy mysteries revealed, although they preached the secret things so revealed to them, nevertheless said that they themselves saw but “in a glass, darkly,” but that “seeing face to face” is reserved to a future time, when what the Apostle himself speaks of shall have come. “When Christ our life shall appear, then shall ye also appear with Him in glory. ” It is against that time then that vision “face to face” is reserved for you, of which John also speaks: “Beloved, we are now the sons of God: and it doth not yet appear what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. ” Although then at that time our fathers saw Thee not as Thou art, “face to face,” although that vision is reserved against the resurrection, yet, even though they were Angels who presented themselves, it is Thou, “Who commandest salvation unto Jacob.
” Thou art not only present by Thine own Self; but by whatsoever created being Thou didst appear, it is Thou that dost “command” by them, that which Thou doest by Thine own Self in order to the salvation of Thy servants: but that which they do whom Thou “commandest” it, is done to procure the salvation of Thy servants. Since then Thou art Thyself “my King and my God, and Thou commandest salvation unto Jacob,” wherefore are we suffering these things? 5. But perhaps it is only what is past that has been described to us: but nothing of the kind is to be hoped for by us for the future. Nay indeed, it is still to be hoped for. “Through Thee will we winnow away our enemies” ( ver. 5 ). Our fathers then have declared to us a work that Thou didst “in their days, and in the days of old,” that Thy hand destroyed the Gentiles: that Thou “didst cast out the peoples; and didst plant them. ” Such was the past; but what is to be hereafter? “Through Thee we shall winnow away our enemies. ” A time will come, when all the enemies of Christians will be winnowed away like chaff, be blown like dust, and be cast off from the earth. …Thus much of the future. “I will not trust in my bow,” even as our fathers did not in “their sword. Neither shall my sword help me” ( ver. 6 ). 6. “For Thou hast saved us from our enemies” ( ver. 7 ). This too is spoken of the future under the figure of the past. But this is the reason that it is spoken of as if it were past, that it is as certain as if it were past. Give heed, wherefore many things are expressed by the Prophets as if they were past; whereas it is things future, not past facts that are the subject of prophecy. For the future Passion of our Lord Himself was foretold: and yet it says, “They pierced My hands and My feet. They told all My bones;” not, “They shall pierce,” and “shall tell. ” “They looked and stared upon Me;” not “They shall look and stare upon Me. ” “They parted My garments among them. ” It does not say, “They shall part” them. All these things are expressed as if they were past, although they were yet to come: because to God things to come also are as certain as if they were past. …It is for this reason, in consequence of their certainty, that those things which are yet future, are spoken of as if past. This it is then that we hope. For it is, “Thou hast saved us from our enemies, and hast put them to shame that hated us. ” 7. “In God will we boast all the day long” ( ver. 8 ). Observe how he intermingles words expressive of a future time, that you may perceive that what was spoken of before as in past time was foretold of future times. “In God will we boast all day long; and in Thy name will we confess for ever. ” What is, “We shall boast”? What, “We shall confess”? That Thou hast “saved us from our enemies;” that Thou art to give us an everlasting kingdom: that in us are to be fulfilled the words, “Blessed are they that dwell in Thine house: they will be always praising Thee. ” 8.
Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? “But now Thou hast cast us off, and put us to shame” ( ver. 9 ). Thou hast “put us to shame” not before our own consciences, but in the sight of men. For there was a time when Christians were persecuted; when in every place they were outcasts, when in every place it used to be said, “He is a Christian! ” as if it conveyed an insult and reproach. Where then is He, “our God, our King,” who “commands salvation unto Jacob”? Where is He who did all those works, which “our fathers have told us”? Where is He who is hereafter to do all those things which He revealed unto us by His Spirit? Is He changed? No. These things are done in order to “understanding, for the sons of Korah. ” For we ought to “understand” something of the reason, why He has willed we should suffer all these things in the mean time. What “all things”? “But now Thou hast cast us off and put us to shame: and goest not forth, O God, in our powers. ” We go forth to meet our enemies, and Thou goest not forth with us. We see them: they are very strong, and we are without strength. Where is that might of Thine? Where Thy “right hand,” and Thy power? Where the sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where Amalek’s resistance subdued by the sign of the Cross? “And Thou, O God, goest not forth in our powers. ” 9. “Thou hast turned us away backward in presence of our enemies” ( ver. 10 ), so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered. “And they which hate us spoiled for themselves. ” What did they “spoil” but ourselves? 10. “Thou has given us like sheep appointed for meat, and hast scattered us among the nations” ( ver. 11 ). We have been “devoured” by “the nations. ” Those persons are meant, who, through their sufferings, have by process of assimilation, becomes part of the “body” of the Gentile world. For the Church mourns over them, as over members of her body, that have been devoured. 11. “Thou hast sold Thy people for no price” ( ver. 12 ). For we see whom Thou hast made over; what Thou hast received, we have not seen. “And there was no multitude in their jubilees. ” For when the Christians were flying before the pursuit of enemies, who were idolaters, were there then held any congregations and “jubilees” to the honour of God? Were those Hymns chanted in concert from the Churches of God, that are wont to be sung in concert in time of peace, and to be sounded in a sweet accord of the brotherhood in the ears of God? 12. “Thou madest us a reproach to our neighbours; a scorn and a derision to them that are round about us” ( ver. 13 ). “Thou madest us a similitude among the heathen” ( ver. 14 ). What is meant by a “similitude”? It is when men in imprecating a curse make a “similitude” of his name whom they detest. “So mayest thou die;” “So mayest thou be punished! ” What a number of such reproaches were then uttered! “So mayest thou be crucified!
” Even in the present day there are not wanting enemies of Christ (those very Jews themselves), against whom whensoever we defend Christ, they say unto us, “So mayest thou die as He did. ” For they would not have inflicted that kind of death had they not an intense horror of dying by such a death: or had they been able to comprehend what mystery was contained in it. When the ointment is applied to the eyes of the blind man, he does not see the eye-salve in the physician’s hand. For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. “Thou madest us a similitude among the heathen; a shaking of the head among the peoples,” a “shaking of the head” by way of insult. “They spake with their lips, they shook the head. ” This they did to the Lord: this to all His Saints also, whom they were able to pursue, to lay hold of, to mock, to betray, to afflict, and to slay. 13. “My shame is continually before me; and the confusion of my face has covered me” ( ver. 15 ). “For the voice of him that reproacheth and blasphemeth” ( ver. 16 ): that is to say, from the voice of them that insult over me, and who make it a charge against me that I worship Thee, that I confess Thee! and who make it a charge against me that I bear that name by which all charges against me shall be blotted out. “For the voice of him that reproacheth and blasphemeth,” that is, of him that speaketh against me. “By reason of the enemy and the persecutor. ” And what is the “understanding” conveyed here? Those things which are told us of the time past, will not be done in our case: those which are hoped for, as to be hereafter, are not as yet manifest. Those which are past, as the leading out of Thy people with great glory from Egypt; its deliverance from its persecutors; the guiding of it through the nations, the placing of it in the kingdom, whence the nations had been expelled. What are those to be hereafter? The leading of the people out of this Egypt of the world, when Christ, our “leader” shall appear in His glory: the placing of the Saints at His right hand; of the wicked at His left; the condemnation of the wicked with the devil to eternal punishment; the receiving of a kingdom from Christ with the Saints to last for ever. These are the things that are yet to be: the former are what are past. In the interval, what is to be our lot? Tribulations! “Why so? ” That it may be seen with respect to the soul that worships God, to what extent it worships God; that it may be seen whether it worships Him “freely” from whom it received salvation “freely. ”…What hast thou given unto God? Thou wert wicked, and thou wert redeemed! What hast thou given unto God? What is there that thou hast not “received” from Him “freely”? With reason is it named “grace,” because it is bestowed ( gratis , i. e. ) freely. What is required of thee then is this, “that thou too shouldest worship “Him freely;” not because He gives thee things temporal, but because He holds out to thee things eternal. … 14.
“All this is come upon us; yet have we not forgotten Thee” ( ver. 17 ). What is meant by, “have not forgotten Thee”? “Neither have we behaved ourselves frowardly in Thy covenant. ” “Our heart has not turned back; and Thou hast turned aside our goings out of Thy way” ( ver. 18 ). See here is “understanding,” in that “our heart has not gone back;” that we have not “forgotten Thee, have not behaved frowardly in Thy covenant;” placed as we are in great tribulations, and persecutions of the Gentiles. “Thou hast turned aside our goings out of Thy way. ” Our “goings” were in the pleasures of the world; our “goings” were in the midst of temporal prosperities. Thou hast taken “our goings out of Thy way;” and hast shown us how “strait and narrow is the way that leadeth unto life. ” What is meant by, “hast turned aside our goings out of Thy way”? It is as if He said, “Ye are placed in the midst of tribulation; ye are suffering many things; ye have already lost many things that ye loved in this life: but I have not abandoned you on the way, the narrow way that I am teaching you. Ye were seeking “broad ways. ” What do I tell you? This is the way we go to everlasting life; by the way ye wish to walk, ye are going to death. How “broad and wide is the road that leads to destruction: and” how “many there be that find it! How strait and narrow the way that leadeth unto life, and” how “few there be” that walk therein! Who are the few? They who patiently endure tribulations, patiently endure temptations; who in all these troubles do not “fall away:” who do not rejoice in the word “for a season” only; and in the time of tribulation fade away, as on the sun’s arising; but who have the “root” of “love,” according to what we have lately heard read in the Gospel. … 15. “For Thou hast brought us low in the place of infirmity” ( ver. 18 ): therefore Thou wilt exalt us in the place of strength. “And the shadow of death has covered us” ( ver. 19 ). For this mortality of ours is but the “shadow” of death. The true death is condemnation with the devil. 16. “If we have forgotten the Name of our God. ” Here is the “understanding” of the “sons of Korah. ” “And stretched out our hands to a strange God” ( ver. 20 ). “Shall not God search this out? For He knoweth the secrets of the heart” ( ver. 21 ). He “knows,” and yet He “searches them out”? If He knows the secrets of the heart, what do the words, “Shall not God search it out,” do there? He “knows” it in Himself; He “searches it out” for our sakes. For it is for this reason God sometimes “searches a thing out;” and speaks of that becoming known to Himself, which He is Himself making known to thee. He is speaking of His own work, not of His knowledge. We commonly say, “A gladsome day,” when it is fine. Yet is it the day itself that experiences delight? No: we speak of the day as gladsome, because it fills us with delight. And we speak of a “sullen sky.
” Not that there is any such feeling in the clouds, but because men are affected with sullenness at the sight of such an appearance of the skies, it is called sullen for this reason, that it makes us sullen. So also God is said to “know” when He causes us to know. God says to Abraham, “Now I know that thou fearest God. ” Did He then not know it before then? But Abraham did not know himself till then: for it was in that very trial he came to know himself. …And God is said to “know” that which He had caused him to know. Did Peter know himself, when he said to the Physician, “I will be with Thee even unto death? ” The Physician had felt his pulse, and knew what was going on within His patient’s soul: the patient knew it not. The crisis of trial came; and the Physician approved the correctness of His opinion: the sick man gave up his presumption. Thus God at once “knows” it and “searches it out. ” “He knows it already. Why does He ‘search it out’? ” For thy sake: that thou mayest come to know thine own self, and mayest return thanks to Him that made thee. “Shall not God search it out? ” 17. “For, for Thy sake we are killed all the day long: we are counted as sheep for the slaughter” ( ver. 22 ). For you may see a man being put to death; you do not know why he is being put to death. God knoweth this. The thing in itself is hid. But some one will say to me, “See, he is detained in prison for the name of Christ, he is a confessor for the name of Christ. ” Why do not heretics also confess the name of Christ, and yet they do not die for His sake? Nay more; let me say it, in the Catholic Church itself, do you think there either are, or have been wanting persons such as would suffer for the sake of glory among men? Were there no such persons, the Apostle would not say, “Though I give my body to be burned, and have not charity, it profiteth me nothing. ” He knew therefore that there might be some persons, who did this not from “charity,” but out of vainglory. It is therefore hid from us; God alone sees this; we cannot see it. He alone can judge of this, who “knoweth the secrets of the heart. ” “For,” for Thy sake “are we killed all the day long; we are counted as sheep for the slaughter. ” I have already mentioned that from hence the Apostle Paul had borrowed a text for the encouragement of the Martyrs: that they might not “faint in the tribulations” undergone by them for the name of Christ. 18. “Awake; why sleepest Thou, O Lord? ” ( ver. 23 ). Who is addressed, and who is the speaker? Would not he be more correctly said to sleep and slumber, who speaks such words as these? He replies to you, I know what I am saying: I know that “He that keepeth Israel doth not sleep:” but yet the Martyrs cry, “Awake; why sleepest Thou, O Lord? ” O Lord Jesus, Thou wast slain; Thou didst “sleep” in Thy Passion; to us Thou hast now “awaked” from sleep. For “we” know that Thou hast now “awaked” again. To what purpose hast Thou awaked and risen again?
The Gentiles that persecute us, think Thee to be dead; do not believe Thee to have risen again. “Arise Thou” then to them also! “Why sleepest Thou,” though not to us, yet to them? For if they already believed Thee to have risen again, could they persecute us who believe in Thee? But why do they persecute? “Destroy, slay so and so, whoever have believed in Thee, such an one, who died an ill death! ” As yet to them “Thou sleepest;” arise to them, that they may perceive that Thou hast “awaked” again; and may be at rest. Lastly, it has come to pass, while the Martyrs die, and say these things; while they sleep, and “awaken” Christ, truly dead in their sleepings, Christ has, in a certain sense, risen again in the Gentiles; i. e. it becomes believed, that He has risen again; so by degrees they themselves, becoming converted to Christ by believing, collected a numerous body: such as the persecutors dreaded; and the persecutions have come to an end. Why? Because Christ, who before was asleep to them, as not believing, hath risen in the Gentiles. “Arise, and cast us not off for ever! ” 19. “Wherefore hidest Thou Thy face:” as if Thou wert not present; as if thou hadst forgotten us? “And forgettest our misery and trouble? ” ( ver. 24 ). 20. “For our soul is bowed down to the dust” ( ver. 25 ). Where is it bowed down? “To the dust:” i. e. dust persecutes us. They persecute us, of whom Thou hast said, “The ungodly are not so; but are like the dust, which the wind driveth away from the face of the earth. ” “Our belly hath cleaved to the earth. ” He seems to me to have expressed the punishment of the extreme of humiliation, in which, when any one prostrates himself, “his belly cleaveth to the earth. ” For whosoever is humbled so as to be on his knees, has yet a lower degree of humiliation to which he can come: but he who is so humbled, that his “belly cleaveth to the ground,” there is no farther humiliation for him. Should one wish to do still farther, it will, after that point, be not bowing him down, but crushing him. Perhaps then he may have meant this: We are “bowed down very low” in this dust; there is no farther point to which humiliation can go. Humiliation has now reached its highest point: let mercy then come also. … 21. “Arise, O Lord, help us” ( ver. 26 ). And indeed, dearly beloved, He has arisen and helped us. For when he awaked (i. e. when He arose again, and became known to the Gentiles) on the cessation of persecutions, even those who had cleaved to the earth were raised up from the earth, and on performing penance, have been restored to Christ’s body, feeble and imperfect though they were: so that in them was fulfilled the text, “Thine eyes did see my substance yet being imperfect; and in Thy book shall they all be written. ” “Arise, O Lord, help us, and redeem us for Thy Name’s sake;” that is to say, freely; for Thy Name’s sake, not for the sake of my merits: because Thou hast vouchsafed to do it, not because I am worthy that Thou shouldest do it unto me.
For this very thing, that “we have not forgotten Thee;” that “our heart hath not gone back;” that we “have not stretched out our hands to any strange god;” how should we have been able to achieve, except with Thy help? How should we have strength for it, except through Thy appealing to us within, exhorting us, and not forsaking us? Whether then we suffer in tribulations, or rejoice in prosperities, redeem Thou us, not for our merits, but for Thy Name’s sake.
Psalm XLV. 1. This Psalm, even as we ourselves have been singing with gladness together with you, we would beg you in like manner to consider with attention together with us. For it is sung of the sacred Marriage-feast; of the Bridegroom and the Bride; of the King and His people; of the Saviour and those who are to be saved. …His sons are we, in that we are the “children of the Bridegroom;” and it is to us that this Psalm is addressed, whose title has the words, “For the sons of Korah, for the things that shall be changed. ” 2. Why need I explain what is meant by, “for the things that shall be changed”? Every one who is himself “changed,” recognises the meaning of this. Let him who hears this, “for the things that shall be changed,” consider what was before, and what is now. And first let him see the world itself to be changed, lately worshipping idols, now worshipping God; lately serving things that they themselves made, now serving Him by whom they themselves were made. Observe at what time the words, “for the things that shall be changed,” were said. Already by this time the Pagans that are left are in dread of the “changed” state of things: and those who will not suffer themselves to be “changed” see the churches full; the temples deserted; see crowds here, and there solitude! They marvel at the things so changed; let them read that they were foretold; let them lend their ears to Him who promised it; let them believe Him who fulfils that promise. But each one of us, brethren, also undergoes a change from “the old” to “the new man:” from an infidel to a believer: from a thief to a giver of alms: from an adulterer to a man of chastity; from an evildoer to a doer of good. To us then be sung the words, “for the things that shall be changed;” and so let the description of Him by whom they were changed, begin. 3. For it goes on, “For the things that shall be changed, to the sons of Korah for understanding; a song for the beloved. ” For that “beloved” One was seen by His persecutors, but yet not for “understanding. ” For “had they known Him, they would never have crucified the Lord of Glory. ” In order to this “understanding,” other eyes were required by Him when He said, “He that seeth Me, seeth My Father also. ” Let the Psalm then now sound of Him, let us rejoice in the marriage-feast, and we shall be with those of whom the marriage is made, who are invited to the marriage; and the very persons invited are the Bride herself. For the Church is “the Bride,” Christ the Bridegroom. There are commonly spoken by balladists certain verses to Bridegrooms and Brides, called Epithalamia . Whatever is sung there, is sung in honour of the Bride and Bridegroom. Is there then no Bridechamber in that marriage-feast to which we are invited? Whence then does another Psalm say, “He hath set up His tabernacle in the Sun; and He is even as a bridegroom coming out of his chamber. ” The nuptial union is that of “the Word,” and the flesh. The Bridechamber of this union, the Virgin’s womb. For the flesh itself was united to the Word: whence also it is said, “Henceforth they are not twain, but one flesh.
” The Church was assumed unto Him out of the human race: so that the Flesh itself, being united to the Word, might be the Head of the Church: and the rest who believe, members of that Head. … 4. “Mine heart hath uttered a good word” ( ver. 1 ). Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, “Mine heart hath uttered a good word,” intimating to us a certain unspeakable generation. Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage, without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget “the Son,” he says, “Mine heart hath uttered a good word. ” This very day thine heart, O man, begets a counsel, and requires no wife: by the counsel, so born of thine heart, thou buildest something or other, and before that building subsists, the design subsists; and that which thou art about to produce, exists already in that by which thou art going to produce it; and thou praisest the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise thy design, unless either thou showest it to him, or he sees what thou hast done. If then by the Word “all things were made,” and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, “Principalities, Thrones, Dominions, and Powers. ” All were made by Him. How then were these good things made? Because there was “uttered forth ‘a good Word,’” by which they were to be made. … 5. It proceeds: “I speak of the things which I have made unto the King. ” Is the Father still speaking? If the Father is still speaking, let us enquire how this also can be understood by us, consistently with the true Catholic Faith, “I speak of the things that I have made unto the King. ” For if it is the Father speaking of His own works to His Son, our “King,” what works is the Father to speak of to the Son, seeing that all the Father’s works were made by the Son’s agency? Or, in the words, “I speak of My works unto the King,” does the word, “I speak,” itself signify the generation of the Son? I fear whether this can ever be made intelligible to those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can follow should not be able. We have read where it is said in another Psalm, “God hath spoken once. ” So often has He spoken by the Prophets, so often by the Apostles, and in these days by His Saints, and does He say, “God has spoken once”?
How can He have spoken but “once,” except with reference to His “Word”? But as the “Mine heart hath uttered a good Word,” was understood by us in the other clause of the generation of the Son, it seems that a kind of repetition is made in the following sentence, so that the “Mine heart hath uttered a good Word,” which had been already said, is repeated in what He is now saying, “I speak. ” For what does “I speak” mean? “I utter a Word. ” And whence but from His heart, from His very inmost, does God utter the Word? You yourself do not speak anything but what you bring forth from your “heart,” this word of yours which sounds once and passes away, is brought forth from no other place: and do you wonder that God “speaks” in this manner? But God’s “speaking” is eternal. You are speaking something at the present moment, because you were silent before: or, look you, you have not yet brought forth your word; but when you have begun to bring it forth, you as it were “break silence;” and bring into being a word, that did not exist before. It was not so God begat the “Word. ” God’s “speaking” is without beginning, and without end: and yet the “Word” He utters is but “One. ” Let Him utter another, if what He has spoken shall have passed away. But since He by whom it is uttered abideth, and That which is uttered abideth; and is uttered but once, and has no end, that very “once” too is said without beginning, and there is no second speaking, because that which is said once, does not pass away. The words “Mine heart hath uttered a good Word,” then, are the same thing with, “I speak of the things which I have made unto the King. ” Why then, “I speak of the things which I have made”? Because in the Word Itself are all the works of God. For whatever God designed to make in the creation already existed in “the Word;” and would not exist in the reality, had it not existed in the Word, just as with you the thing would not exist in the building, had it not existed in your design: even as it is said in the Gospel: “That which was made in Him was life. ” That which was made then was in existence; but it had its existence in the Word: and all the works of God existed there, and yet were not as yet “works. ” “The Word” however already was, as this “Word was God, and was with God:” and was the Son of God, and One God with the Father. “I speak of the things I have made unto the King. ” Let him hear Him “speaking,” who apprehends “the Word:” and let him see together with the Father the Everlasting Word; in whom exist even those things that are yet to come: in whom even those things that are past have not passed away. These “works” of God are in “the Word,” as in the Word, as in the Only-Begotten, as in the “Word of God. ” 6. What follows then? “My tongue is the pen of a writer writing rapidly. ” What likeness, my brethren, what likeness, I ask, has the “tongue” of God with a transcriber’s pen? What resemblance has “the rock” to Christ? What likeness does the “lamb” bear to our Saviour, or what “the lion” to the strength of the Only-Begotten?
Yet such comparisons have been made; and were they not made, we should not be formed to a certain extent by these visible things to the knowledge of the “Invisible One. ” So then with this mean simile of the pen; let us not compare it to His excellent greatness, so let us not reject it with contempt. For I ask, why He compares His “tongue” to “the pen of a writer writing rapidly”? But how swiftly soever the transcriber writes, still it is not comparable to that swiftness of which another Psalm says, “His word runneth very swiftly. ” But it appears to me (if human understanding may presume so far) that this too may be understood as spoken in the Person of the Father: “My tongue is the pen of a writer. ” Inasmuch as what is spoken by the “tongue,” sounds once and passes away, what is written, remains; seeing then that God uttereth “a Word,” and the Word which is uttered does not sound once and pass away, but is uttered and yet continues, God chose rather to compare this to words written than to sounds. But what He added, saying, “of one writing swiftly,” stimulates the mind unto “understanding. ” Let it however not slothfully rest here, thinking of transcribers, or thinking of some kind of quick shorthand writers: if it be this it sees in the passage, it will be resting there. Let it think swiftly what is the meaning of that word “swiftly. ” The “swiftly” of God is such that nothing exceeds in swiftness. For in writings letter is written after letter; syllable after syllable; word after word: nor do we pass to the second except when the first is written out. But there nothing can exceed the swiftness, where there are not several words; and yet there is not anything omitted: since in the One are contained all things. 7. Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as “the Bridegroom;” “Fairer than the children of men” ( ver. 2 ). “Than the children of men. ” I ask, why not than the Angels also? Why did he say, “than the children of men,” except because He was Man? Lest you should think “the Man Christ” to be any ordinary man, he says, “Fairer than the children of men. ” Even though Himself “Man,” He is “fairer than the children of men;” though among the children of men, “fairer than the children of men:” though of the children of men, “fairer than the children of men. ” “Grace is shed abroad on Thy lips. ” “The Law was given by Moses. Grace and Truth came by Jesus Christ. ” … 8. There have not been wanting those who preferred understanding all the preceding passage also of the Prophet’s own person; and would have even this verse, “Mine heart hath uttered forth a good word,” understood as spoken by the Prophet, supposed to be uttering a hymn. For whoever utters a hymn to God, his heart is, as it were, “uttering forth a good word,” just as his heart who blasphemes God, is uttering forth an evil word. So that even by what follows, “I speak of the things which I have made unto the King,” he meant to express that man’s chief work was but to praise God. To Him it belongs to satisfy thee, by His beauty; to thee to praise Him with thanksgiving. … 9. “My tongue is the pen of a writer writing quickly.
” There have been persons who have understood the Prophet to have been describing in this manner what he was writing; and therefore to have compared his tongue to “the pen of a writer writing quickly:” but that he chose to express himself in the words “writing quickly,” to signify, that he was writing of things which were to come “quickly;” that “writing quickly” should be understood to be equivalent to “writing things that are quick;” i. e. writing things that would not long tarry. For God did not tarry long to manifest Christ. How quickly is that perceived to have rolled by, which is acknowledged to be already past! Call to mind the generations before thee; thou wilt find that the making of Adam is but a thing of yesterday. So do we read that all things have gone on from the very beginning: they were therefore done “quickly. ” The day of Judgment also will be here “quickly. ” Do thou anticipate its “quick” coming. It is to come “quickly;” do thou become converted yet more “quickly. ” The Judge’s face will appear: but observe thou what the Prophet says, “Let us come before” (let us “prevent”) “His face with confession. ” 10. “Gird Thy sword upon Thy thigh, O most Mighty” ( ver. 3 ). What is meant by “Thy sword,” but “Thy word”? It was by that sword He scattered His enemies; by that sword he divided the son from the father, “the daughter from the mother, the daughter-in-law from the mother-in-law. ” We read these words in the Gospel, “I came not to send peace, but a sword. ” And, “In one house shall five be divided against each other; three against two, and two against three;” i. e. “the father against the son, the daughter against the mother, the daughter-in-law against the mother-in-law. ” By what “sword,” but that which Christ brought, was this division wrought? And indeed, my brethren, we see this exemplified daily. Some young man is minded to give himself up to God’s service; his father is opposed to it; they are “divided against each other:” the one promises an earthly inheritance, the other loves an heavenly; the one promises one thing, the other prefers another. The father should not think himself wronged: God alone is preferred to him. And yet he is at strife with the son, who would fain give himself to God’s service. But the spiritual sword is mightier to separate them, than the ties of carnal nature to bind them together. This happens also in the case of a mother against her daughter; still more also in that of a daughter-in-law against a mother-in-law. For sometimes in one house mother-in-law and daughter-in law are found orthodox and heretical respectively. And where that sword is forcibly felt, we do not dread the repetition of Baptism. Could daughter be divided against mother; and could not daughter-in-law be divided against mother-in-law? … 11. What does he mean to express by the “thigh”? The flesh. Whence those words, “A prince shall not depart from Judah; and a lawgiver from his thighs”?
Did not Abraham himself (to whom was promised the seed in which “all the nations of the earth were to be blessed”), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, “Put thy hand under my thigh,” and so swear; as if he had said, “Put thy hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing. ” “Put” (he says) “thy hand under my thigh;” having full confidence, not ashamed of it as unseemly, but understanding therein a truth. “With Thy beauty and Thy glory. ” Take to Thee that righteousness, in which Thou art at all times beautiful and glorious. “And speed on, and proceed prosperously, and reign” ( ver. 4 ). Do we not see it so? Is it not already come to pass? He has “sped on; has proceeded prosperously, and He reigns;” all nations are subdued unto Him. What a thing was it to see that “in the Spirit,” of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet “reign” thus; had not yet sped on, nor “proceeded prosperously. ” They were then being preached, they have now been fulfilled: in many things we have God’s promise fulfilled already; in some few we have to claim its fulfilment yet. 12. “Because of truth, meekness, and righteousness. ” Truth was restored unto us, when “the Truth sprung out of the earth: and Righteousness looked out from heaven. ” Christ was presented to the expectation of mankind, that in Abraham’s Seed “all nations should be blessed. ” The Gospel has been preached. It is “the Truth. ” What is meant by “meekness”? The Martyrs have suffered; and the kingdom of God has made much progress from thence, and advanced throughout all nations; because the Martyrs suffered, and neither “fell away,” nor yet offered resistance; confessing everything, concealing nothing; prepared for everything, shrinking from nothing. Marvellous “meekness”! This did the body of Christ, by its Head it learned. He was first “led as a sheep to the slaughter, and as a lamb before his shearer is dumb, even so opened not His mouth;” meek to that degree, that while hanging on the Cross, He said, “Father, forgive them, for they know not what they do. ” Why because of “righteousness”? He will come also to judge, and to “render to every man according to his works. ” He spake “the truth;” He patiently endured unrighteousness: He is to bring “righteousness” hereafter. 13. “And Thy right hand shall lead Thee on marvellously. ” We shall be guided on by His right hand: He by His own. For He is God, we mortal men. He was led on by His own right hand; i. e. by His own power. For the power which the Father hath, He hath also; the Father’s immortality He hath also; He hath the Father’s Divinity, the Father’s Eternity, the Father’s Power. Marvellously will His right hand lead Him on, performing the works of God; undergoing human sufferings, overthrowing the evil wills of men by His own goodness.
Even now, He is being led on even to places where as yet He is not; and it is His own right hand that is leading Him on. For that is leading Him thither which He has Himself bestowed upon His Saints. “Thy right hand shall lead Thee on marvellously. ” 14. “Thine arrows are sharp, are most powerful” ( ver. 5 ); words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, “I am wounded with love. ” For she speaks of being “wounded with love;” that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. “Thine arrows are sharp, are most powerful;” both piercing, and effective; “sharp, most powerful. ” “The peoples shall fall under Thee. ” Who have “fallen”? They who were “wounded” have also “fallen. ” We see the nations subdued unto Christ; we do not see them “fall. ” He explains where they “fall,” viz. “in the heart. ” It was there they lifted themselves up against Christ, there they “fall” down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, “he is fallen,” he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in “the heart:” he received the arrow, he fell “in heart. ” For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, “Lord, what dost Thou bid me do? ” But just now thou wert going to bind the Christians, and to bring them to punishment: and now thou sayest unto Christ, “What dost Thou bid me do? ” O arrow sharp and most mighty, by whose stroke “Saul” fell, so as to become “Paul. ” As it was with him, so was it also with “the peoples;” consider the nations, observe their subjection unto Christ. “The peoples” (then) “shall fall under Thee in the heart of the King’s enemies;” that is, in the heart of Thine enemies. For it is Him that he calls King, Him that he recognises as King. “The peoples shall fall under Thee in the heart of the King’s enemies. ” They were “enemies” before; they have been stricken by thine arrows: they have fallen before Thee. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, “for those which shall be changed. ” We are seeking to “understand” each single word, and each separate verse; yet so far only are we to seek for their “understanding,” as to leave no one to doubt that they are spoken of Christ. 15. “Thy throne, O God, is for ever and ever” ( ver. 6 ). Because God has “‘blessed Thee’ for ever,” on account of the “grace poured over Thy lips. ” Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under “grace:” He came to “redeem those who were under the Law,” and to place them under “Grace. ” His “Throne is for ever and ever. ” Why? for that first throne of the Kingdom was but a temporal one: whence then have we a “throne for ever and ever”?
Because it is God’s throne. O divine Attribute of Eternity! for God could not have a temporal throne. “Thy throne, O God, is for ever and ever—a sceptre of direction is the sceptre of Thy Kingdom. ” “The sceptre of direction” is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves: they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God’s will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! and yet would have God not be angry with himself, because he is profligate. And it is pretty much for this very reason that men daily sit, to dispute against God: “This is what He ought to have done: this He has not well done. ” Thou forsooth seest what thou doest; He knows not what He does! It is thou that art crooked! His ways are right. When wilt thou make the crooked coincide with the straight? It cannot be made to coincide with it. Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is “equal,” thine own is “crooked:” it is because thou canst not be conformed unto it, that it seems “crooked” unto thee: rule thou thyself by it; seek not to bend it to thine own will: for thou canst not accomplish it; that is at all times “straight”! Wouldest thou abide in Him? “Correct thou thyself;” so will the sceptre of Him who rules thee, be unto thee “a rule of direction. ” Thence is He also called King, from “ruling. ” For that is no “ruler” that does not correct. Hereunto is our King a King of “right ones. ” Just as He is a Priest ( Sacerdos ) by sanctifying us, so is He our King, our Ruler, by “ruling” us. … 16. “Thou hast loved righteousness, and hated iniquity” ( ver. 7 ). See there “the rod of direction” described. “Thou hast loved righteousness, and hated iniquity. ” Draw near to that “rod;” let Christ be thy King: let Him “rule” thee with that rod, not crush thee with it. For that rod is “a rod of iron;” an inflexible rod. “Thou shalt rule them with a rod of iron: and break them in pieces like a potter’s vessel. ” Some He rules; others He “breaks in pieces:” He “rules” them that are spiritual: He “breaks in pieces” them that are carnal. …Would He so loudly declare that He was about to smite thee, if He wished to smite thee? He is then holding back His hand from the punishment of thine offences; but do not thou hold back. Turn thou thyself to the punishment of thine offences: for unpunished offences cannot be: punishment therefore must be executed either by thyself, or by Him: do thou then plead guilty, that He may reprieve thee. Consider an instance in that penitential Psalm: “Hide Thy face from my sins. ” Did he mean “from me”? No: for in another passage he says plainly, “Hide not Thy face from me. ” “Turn” then “Thy face from my sins. ” I would have Thee not see my sins. For God’s “seeing” is animadverting upon.