Expositions on the Psalms · Part 21

18. "I have not concealed Thy mercy and Thy Truth from the great congregation." Let us be there; let us also be numbered among the members of this Body: let us not keep back "the mercy" of the Lord, and "the Truth" of the Lord. Wouldest thou hear what "the mercy of the Lord" is? Depart from thy sins; He will forgive thy sins. Wouldest thou hear what "the truth" of the Lord is? Hold fast righteousness. Thy righteousness shall receive a crown. For mercy is announced to you now; "Truth" is to be shown unto thee hereafter. For God is not merciful in such a way as not to be just, nor just in such a way as not to be merciful. Does that mercy seem to thee an inconsiderable one? He will not impute unto thee all thy former sins: thou hast lived ill up to this present day; thou art still living; this day live well; then thou wilt not "conceal" this "mercy." If this is meant by "mercy," what is meant by "truth"?...

19. "Remove not Thou Thy mercies far from me, O Lord" (ver. 11). He is turning his attention to the wounded members. Because I have not "concealed Thy mercy and Thy Truth from the great congregation," from the Unity of the Universal Church, look Thou on Thy afflicted members, look on those who are guilty of sins of omission, and on those who are guilty of sins of commission: and withhold not Thou Thy mercies. "Thy mercy and Thy Truth have continually preserved me." I should not dare to turn from my evil way, were I not assured of remission; I could not endure so as to persevere, if I were not assured of the fulfilment of Thy promise....

"Innumerable evils have compassed me about" (ver. 12). Who can number sins? Who can count his own sins, and those of others? A burden under which he was groaning, who said, "Cleanse Thou me from my secret faults; and from the faults of others, spare Thou Thy servant, O Lord." Our own are too little; those "of others" are added to the burden. I fear for myself; I fear for a virtuous brother, I have to bear with a wicked brother; and under such burthen what shall we be, if God's mercy were to fail? "But Thou, Lord, remove not afar off." Be Thou near unto us! To whom is the Lord near? "Even" unto them that "are of a broken heart." He is far from the proud: He is near to the humble. "For though the Lord is high, yet hath He respect unto the lowly." But let not those that are proud think themselves to be unobserved: for the things that are high, He "beholdeth afar off." He "beheld afar off" the Pharisee, who boasted himself; He was near at hand to succour the Publican, who made confession. The one extolled his own merits, and concealed his wounds; the other boasted not of his merits, but laid bare his wounds. He came to the Physician; he knew that he was sick, and that he required to be made whole; he "dared not lift up his eyes to Heaven: he smote upon his breast." He spared not himself, that God might spare him; he acknowledged himself guilty, that God might "ignore" the charge against him. He punished himself, that God might free him from punishment....

20. "Mine iniquities have taken hold upon me, so that I could not see." There is a something for us "to see;" what prevents us so that we see it not? Is it not iniquity? From beholding this light your eye is prevented perhaps by some humour penetrating into it; perhaps by smoke, or dust, or by something else that has been thrown into it: and you have not been able to raise your wounded eye to contemplate this light of day. What then? Will you be able to lift up your wounded heart unto God? Must it not be first healed, in order that thou mayest see? Do you not show your pride, when you say, "First let me see, and then I will believe"? Who is there who says this? For who that would fain see, says, "Let me see, and then I will believe"? I am about to manifest the Light unto thee; or rather the Light Itself would fain manifest Itself to thee! To whom? It cannot manifest Itself to the blind. He does not see. Whence is it that he seeth not? It is that the eye is clogged by the multitude of sins....

21. "They are more than the hairs of my head." He subjects the number of the "hairs of his head" to calculation. Who is there can calculate the number of the hairs of his head? Much less can he tell the number of his sins, which exceed the number of the hairs of his head. They seem to be minute; but they are many in number. You have guarded against great ones; you do not now commit adultery, or murder; you do not plunder the property of others; you do not blaspheme; and do not bear false witness; those are the weightier kind of sins. You have guarded against great sins, what are you doing about your smaller ones? You have cast off the weight; beware lest the sand overwhelm you. "And my heart hath forsaken me." What wonder if thine heart is forsaken by thy God, when it is even "forsaken" by itself? What is meant by "faileth me," "forsaketh me"? Is not capable of knowing itself. He means this: "My heart hath forsaken me." I would fain see God with mine heart, and cannot from the multitude of my sins: that is not enough; mine heart does not even know itself. For no one thoroughly knows himself: let no one presume upon his own state. Was Peter able to comprehend with his own heart the state of his own heart, who said, "I will be with Thee even unto death"? There was a false presumption in the heart; there was lurking in that heart at the same time a real fear: and the heart was not able to comprehend the state of the heart. Its state was unknown to the sick heart itself: it was manifest to the physician. That which was foretold of him was fulfilled. God knew that in him which he knew not in himself: because his heart had forsaken him, his heart was unknown to his heart.

22. "Be pleased, O Lord, to deliver me" (ver. 13). As if he were saying, "If Thou wilt, Thou canst make me clean.' Be pleased to deliver me. O Lord, look upon me to help me." Look, that is, on the penitent members, members that lie in pain, members that are writhing under the instruments of the surgeon; but still in hope.

23. "Let them be ashamed and confounded together that seek after my soul to destroy it" (ver. 14). For in a certain passage he makes an accusation, and says, "I looked upon my right hand, and beheld; and there was no man who sought after my soul;" that is, there was no man to imitate Mine example. Christ in His Passion is the Speaker. "I looked on my right hand," that is, not on the ungodly Jews, but on Mine own right hand, the Apostles,--"and there was no man who sought after My soul." So thoroughly was there no man to "seek after My soul," that he who had presumed on his own strength, "denied My soul." But because a man's soul is sought after in two ways, either in order that you may enjoy his society; or that you may persecute him; therefore he here speaks of others, whom he would have "confounded and ashamed," who are "seeking after his soul." But lest you should understand it in the same way as when he complains of some who did not "seek after his soul," He adds, "to destroy it;" that is, they seek after my soul in order to my death....

24. "Let them be turned backward and put to shame that wish me evil." "Turned backwards." Let us not take this in a bad sense. He wishes them well; and it is His voice, who said from the Cross, "Father, forgive them; for they know not what they do." Wherefore then doth he say to them, that they should return "backwards"? Because they who before were proud, so that they fell, are now become humble, so that they may rise again. For when they are before, they are wishing to take precedence of their Lord; to be better than He; but if they go behind Him, they acknowledge Him to be better than they; they acknowledge that He ought to go before; that He should precede, they follow. Thence He thus rebukes Peter giving Him evil counsel. For the Lord, when about to suffer for our salvation, also foretold what was to happen concerning that Passion itself; and Peter says, "Be it far from Thee," "God forbid it!" "This shall not be!" He would fain have gone before his Lord; would have given counsel to his Master! But the Lord, that He might make him not go before Him, but follow after Him, says, "Get thee behind, Satan!" It is for this reason He said "Satan," because thou art seeking to go before Him, whom thou oughtest to follow; but if thou art behind, if thou follow Him, thou wilt henceforth not be "Satan." What then? "Upon this Rock I will build My Church."...

25. "Let them speedily bear away their own confusion, that say unto me, Well done! Well done!" (ver. 15). They praise you without reason. "A great man! A good man! A man of education and of learning; but why a Christian?" They praise those things in you which you should wish not to be praised; they find fault with that at which you rejoice. But if perhaps you say, "What is it you praise in me, O man? That I am a virtuous man? A just man? If you think this, Christ made me this; praise Him." But the other says, "Be it far from you. Do yourself no wrong! You yourself made yourself such." "Let them be confounded who say unto me, Well done! Well done!" And what follows?

"Let all those that seek Thee, O Lord, rejoice and be glad" (ver. 16). Those who "seek" not me, but "Thee;" who say not to me, "Well done! Well done!" but see me "glory in Thee," if I have anything whereof to glory; for "he who glories, let him glory in the Lord." "Let all those who seek Thee, Lord, rejoice and be glad."

"And say continually, the Lord be magnified." For even if the sinner becometh righteous, thou shouldest give the glory to "Him who justifieth the ungodly." Whether therefore it be a sinner, let Him be praised who calls him to forgiveness; or one already walking in the way of righteousness, let Him be praised who calls him to receive the crown! Let the Name of the Lord be magnified continually by "such as love Thy salvation."

"But I" (ver. 17). I for whom they were seeking evil, I whose "life they were seeking, that they might take it away." But turn thee to another description of persons. But I to whom they said, "Well done! Well done!" "I am poor and needy." There is nothing in me that may be praised as mine own. Let Him rend my sackcloth in sunder, and cover me with His robe. For, "Now I live, not I myself; but Christ liveth in me." If it is Christ that "liveth in thee," and all that thou hast is Christ's, and all that thou art to have hereafter is Christ's also; what art thou in thyself? "I am poor and needy." Now I am not rich, because I am not proud. He was rich who said, "Lord, I thank Thee that I am not as other men are;" but the publican was poor, who said, "Lord, be merciful to me a sinner!" The one was belching from his fulness; the other from want was crying piteously, "I am poor and needy!" And what wouldest thou do, O poor and needy man? Beg at God's door; "Knock, and it shall be opened unto thee." --"As for me, I am poor and needy. Yet the Lord careth for me."--"Cast thy care upon the Lord, and He shall bring it to pass." What canst thou effect for thyself by taking care what canst thou provide for thyself? Let Him who made thee "care for thee." He who cared for thee before thou wert, how shall He fail to have a care of thee, now that thou art what He would have thee be? For now thou art a believer, now thou art walking in the "way of righteousness." Shall not He have a care for thee, who "maketh His sun rise on the good and on the evil, and sendeth rain on the just and on the unjust"?...

"Thou art my Help, and my Deliverer; make no tarrying, O my God" (ver. 17). He is calling upon God, imploring Him, fearing lest he should fall away: "Make no tarrying." What is meant by "make no tarrying"? We lately read concerning the days of tribulation: "Unless those days should be shortened, there should no flesh be saved." The members of Christ--the Body of Christ extended everywhere--are asking of God, as one single person, one single poor man, and beggar! For He too was poor, who "though He was rich, yet became poor, that ye through His poverty might be made rich." It is He that maketh rich those who are the true poor; and maketh poor those who are falsely rich. He crieth unto Him; "From the end of the earth I cried unto Thee, when my heart was in heaviness." There will come days of tribulations, and of greater tribulations; they will come even as the Scripture speaks: and as days advance, so are tribulations increased also. Let no one promise himself what the Gospel doth not promise....

Psalm XLI.

To the people, on the Feast of the Martyrs.

1. The solemn day of the Martyrs hath dawned; therefore to the glory of the Passion of Christ, the Captain of Martyrs, who spared not Himself, ordering His soldiers to the fight; but first fought, first conquered, that their fighting He might encourage by His example, and aid with His majesty, and crown with His promise: let us hear somewhat from this Psalm pertaining to His Passion. I commend unto you oftentimes, nor grieve I to repeat, what for you is useful to retain, that our Lord Jesus Christ speaketh often of Himself, that is, in His own Person, which is our Head; often in the person of His Body, which are we and His Church; but so that the words sound as from the mouth of one, that we may understand the Head and the Body to consist together in the unity of integrity, and not be separated the one from the other; as in that marriage whereof it is said, "They two shall be one flesh." If then we acknowledge two in one flesh, let us acknowledge two in one voice. First, that which responding to the reader we have sung, though it be from the middle of the Psalm, from that I will take the beginning of this Sermon.

"Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (ver. 5). This is the Person of our Lord Jesus Christ: but see if herein are not understood the members also. This was spoken also when our Lord Himself walked in the flesh here on earth....When they saw the people go after Him, they said, "When He shall die, then shall His Name perish;" that is, when we have slain Him, then shall His Name be no more in the earth, nor shall He seduce any, being dead; but by that very slaying of Him shall men understand, that He was but a man whom they followed, that there was in Him no hope of salvation, and shall desert His Name, and it shall no more be. He died, and His Name perished not, but His Name was sown as seed: He died, but He was a grain, which dying, the corn immediately sprang up. When glorified then was our Lord Jesus Christ, began they much more, and much more numerously to trust in Him; then began His members to hear what the Head had heard. Now then our Lord Jesus Christ being in heaven set down, and Himself in us labouring on earth, still spake His enemies, "When He shall die, then shall His Name perish." For hence stirred up the devil persecutions in the Church to destroy the Name of Christ. Unless haply ye think, brethren, that those Pagans, when they raged against Christians, said not this among themselves, "to blot out the Name of Christ from the earth." That Christ might die again, not in the Head, but in His Body, were slain also the Martyrs. To the multiplying of the Church availed the Holy Blood poured forth, to help Its seminating came also the death of the Martyrs. "Precious in the sight of the Lord is the death of His Saints." More and more were the Christians multiplied, nor was it fulfilled which spake the enemies, "When He shall die, then shall His Name perish." Even now also is it spoken. Down sit the Pagans, and compute them the years, they hear their fanatics saying, A time shall come when Christians shall be none, and those idols must be worshipped as before they were worshipped: still say they, "When He shall die, then shall His Name perish." Twice conquered, now the third time be wise! Christ died, His Name has not perished: the Martyrs died, multiplied more is the Church, groweth through all nations the Name of Christ. He who foretold of His own Death, and of His Resurrection, He who foretold of His Martyrs' death, and of their crown, He Himself foretold of His Church things yet to come, if truth He spake twice, has He the third time lied? Vain then is what ye believe against Him; better is it that ye believe in Him, that ye may "understand upon the needy and poor One;" that "though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich."...

2. "Blessed is he that understandeth upon the needy and poor One: in the evil day shall the Lord deliver him" (ver. 1). For the evil day will come: will thou, nill thou, come it will: the Day of Judgment will come upon thee, an evil day if thou "understand not the needy and poor." For what now thou wilt not believe, shall be made manifest in the end. But neither shalt thou escape, when it shall be made manifest, because thou believest not, when it is kept secret. Invited art thou, what thou seest not to believe, lest when thou see, thou be put to the blush. "Understand then upon the needy and poor One," that is, Christ: understand in Him the hidden riches, whom poor thou seest. "In Him are hid all the treasures of wisdom and knowledge." For thereby in the evil day shall He deliver thee, in that He is God: but in that He is man, and that which in Him is human hath raised to life, and changed for the better, He hath lifted (thee ) to heaven. But He who is God, who would have one person in man and with man, could neither decrease nor increase, neither die nor rise again. He died out of man's infirmity, but God dieth not....But as we rightly say, Such a man died, though his soul dieth not; so we rightly say, Christ died, though His Divinity dieth not. Wherefore died? Because needy and poor. Let not His death offend thee, and avert thee from beholding His Divinity. "Blessed is he that understandeth upon the needy and poor One." Consider also the poor, the needy, the hungry and thirsty, the naked, the sick, the prisoners; understand also upon such poor, for if upon such thou understand, thou understandest upon Him who said, "I was an hungred, I was thirsty, I was a stranger, naked, sick, in prison;" so in the evil day shall the Lord deliver thee....

3. "And deliver him not into the hand of his enemy" (ver. 2). The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house. Think not this; but that enemy think of, of whom said the Lord, "an enemy hath done this." For He it is who suggests that for things earthly he be worshipped, for overthrow the Christian Name this enemy cannot. For he hath seen himself conquered by the fame and praises of Christ, he hath seen, whereas he slew Christ's Martyrs, that they are crowned, he triumphed over. He hath begun to be unable to persuade men that Christ is nought; and because by reviling Christ, he now with difficulty deceives, by lauding Christ, he endeavours to deceive. Before this what said he? Whom worship ye? A Jew, dead, crucified, a man of no moment, who could not even from himself drive away death. When after His Name he saw running the whole human race, saw that in the Name of the Crucified temples are thrown down, idols are broken, sacrifices abolished; and that all these things predicted in the Prophets are considered by men, by men with wonder astonished, and closing now their hearts against the reviling of Christ; he clothes himself with praise of Christ, and begins to deter from the faith in another manner. Great is the law of Christ, powerful is that law, divine, ineffable! but who fulfilleth it? In the name of our Saviour, "tread upon the lion and the dragon." By reviling openly roared the lion; by lauding craftily lurks the dragon. Let them come to the faith, who doubted; and not say, Who fulfilleth it? If on their own strength they presume, they will not fulfil it. Presuming on the grace of God let them believe, presuming (on it) let them come; to be aided come, not to be judged. So live all the faithful in the Name of Christ, each one in his degree fulfilling the commands of Christ, whether married, or celibates and virgins, they live as much as God granteth them to live; neither presume they in their own strength, but know that in Him they ought to glory....

4. "The Lord help him" (ver. 3). But when? Haply in heaven, haply in the life eternal, that so it remain to worship the devil for earthly needs, for the necessities of this life. Far be it! Thou hast "promise of the life that now is, and of that which is to come." He came unto thee on earth, by Whom were made heaven and earth. Consider then what He saith, "The Lord help him, on his bed of pain." The bed of pain is the infirmity of the flesh; lest thou shouldest say, I cannot hold, and carry, and tie up my flesh; thou art aided that thou mayest. The Lord help thee on thy bed of pain. Thy bed did carry thee, thou carriedst not thy bed, but wast a paralytic inwardly; He cometh who saith to thee, "Take up thy bed, and go thy way into thy house." "The Lord help him on his bed of pain." Then to the Lord Himself He turneth, as though it were asked, Why then, since the Lord helpeth us, suffer we such great ills in this life, such great scandals, such great labours, such disquiet from the flesh and the world? He turneth to God, and as though explaining to us the counsel of His healing, He saith, "Thou hast turned all his bed in his infirmity." By the bed is understood anything earthly. Every soul that is infirm in this life seeketh for itself somewhat whereon to rest, because intensity of labour, and of the soul extended toward God, it can hardly endure perpetually, somewhat it seeketh on earth whereon to rest, and in a manner with a kind of pausing to recline, as are those things which innocent ones love....The innocent man resteth in his house, his family, his wife, his children; in his poverty, his little farm, his orchard planted with his own hand, in some building fabricated with his own study; in these rest the innocent. But yet God willing us not to have love but of life eternal, even with these, though innocent delights, mixeth bitterness, that even in these we may suffer tribulation, and so He turneth all our bed in our infirmity. "Thou hast turned all his bed in his infirmity." Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.

5. But why this? Because He "scourgeth every son whom He receiveth." Why this? Because to men sinning was it said, "In the sweat of thy face shalt thou eat bread." Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: "I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee" (ver. 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou wilt receive, who sparedst not even the Only-Begotten. He indeed without sin was scourged; but I say, "I have sinned against Thee."...

6. "Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (ver. 5). Of this we have already spoken, and from this began.

7. "And entered in to see" (ver. 6). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. "For the disciple is not above his Master, nor the servant above his Lord."...

If to Christ's Members thou belongest, come within, cling to the Head. Endure the tares if thou art wheat, endure the chaff if thou art grain. Endure the bad fish within the net if thou art a good fish. Wherefore before the time of winnowing dost thou fly away? Wherefore before the time of harvest, dost thou root up the corn also with thyself? Wherefore before thou art come to the shore, hast thou broken the nets? "They go abroad, and tell it."

8. "All mine enemies whisper against Me unto the same thing" (ver. 7). Against Me all unto the same thing. How much better with me unto the same thing, than against me "unto the same thing." What is, "Against me unto the same thing"? With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, "I beseech you, brethren, that ye all speak the same thing, and that there be no division among you." "All mine enemies whisper against Me unto the same thing:" against Me do they "devise evil to Me." To themselves rather, for "they have gathered iniquity to themselves;" but therefore to Me, because by their intention they are to be weighed: for not because to do nothing was in their power, to do nothing was in their will. For the devil lusted to extinguish Christ, and Judas would slay Christ; yet Christ slain and rising again, we are made alive, but to the devil and to Judas is rendered the reward of their evil will, not of our salvation....The intention wherewith they spake, not what they spake, did He consider, who related that they spake evil of Him, "Against Me they devised evil to Me." And what evil to Christ, to the Martyrs what evil? All hath God turned to good.

9. "An ungodly word do they set forth against Me" (ver. 8). What sort of ungodly word? Listen to the Head Itself. "Come, let us kill Him, and the inheritance shall be ours." Fools! How shall the inheritance be yours? Because ye killed Him? Lo! ye even killed Him; yet shall not the inheritance be yours. "Shall not He that sleepeth add this also, that He rise again"? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, "I slept." They raged and would slay Me; "I slept." If I had not willed, I had not even slept. "I slept," because "I have power to lay down My life, and I have power to take it again." "I laid Me down and slept, and rose up again." Rage then the Jews; be "the earth given into the hands of the wicked," be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. "Shall He that sleepeth, not add this, that He rise up again?" Wherefore slept He? Because "Adam is the figure of Him that was to come." And Adam slept, when out of his side was made Eve. Adam in the figure of Christ, Eve in the figure of the Church; whence she was called "the mother of all living." When was Eve created? While Adam slept. When out of Christ's side flowed the Sacraments of the Church? While He slept upon the Cross....

10. "The man of My peace, in whom I trusted, which did eat of My bread, hath enlarged his heel against Me" (ver. 9): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, "in whom I trusted"? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, "I have chosen you twelve, and one of you is a devil"? How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself?..."The man of My peace, in whom I trusted, which did eat of My bread." How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, "Which did eat of My bread." Again, when he came to betray Him, He granted him a kiss, that it might appear said of him, "The man of My peace."

11. "But Thou, O Lord, be merciful unto Me" (ver. 10). This is the person of a servant, this is the person of the needy and poor: for, "Blessed is he that understandeth upon the needy and poor One." See, as it was spoken, "Be merciful unto Me, and raise Me up, and I will requite them," so is it done. For the Jews slew Christ, lest they should lose their place. Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, "Crucify Him, Crucify Him," the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited. There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns." But the Lord was as a green tree. This said Himself, when certain women mourned Christ as dying...."For if they do these things in a green tree, what shall be done in a dry?" When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled....Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, "Destroy this temple, and in three days I will raise it up." "But," said the Evangelist (lest even after this we should doubt), "He spake of the temple of His Body. Raise Me up, and I will requite them."

12. "By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me" (ver. 11.) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, "If Thou be the Son of God, come down from the Cross." He came not down, who could; His Potency He showed not, but patience taught. For if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and not being able to endure reproach, would have been believed conquered: more firm remained He upon the Cross, than they insulting; fixed was He, they wavering. For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged. For much mightier is it to rise from the sepulchre, than to come down from the Cross. "That Mine enemies shall not triumph over Me." They triumphed then at that time. Christ rose again, Christ was glorified. Now see they in His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake....

13. "But as for Me, Thou upholdest Me, because of Mine innocence" (ver. 12). Truly innocence; integrity without sin, requiting without debt, scourging without desert. "Thou upholdest Me because of Mine innocence, and hast made Me strong in Thy sight for ever." Thou hast made Me strong for ever, Thou madest Me weak for a time: Thou hast made Me strong in Thy sight, Thou madest Me weak in sight of men. What then? Praise to Him, glory to Him. "Blessed be the Lord God of Israel." For He is the God of Israel, our God, the God of Jacob, the God of the younger son, the God of the younger people. Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. "The elder shall serve the younger:" now is it fulfilled: now, brethren, the Jews serve us, they are as our satchellers, we studying, they carry our books. Hear wherein the Jews serve us, and not without reason....With them are the Law and the Prophets, in which Law, and in which Prophets, Christ is preached. When we have to do with Pagans, and show this coming to pass in the Church of Christ, which before was predicted of the Name of Christ, of the Head and Body of Christ, lest they think that we have forged these predictions, and from things which have happened, as though they were future, had made them up, we bring forth the books of the Jews. The Jews forsooth are our enemies, from an enemy's books convince we the adversary....If any enemy clamour and say, "Ye for yourselves have forged prophecies;" be the books of the Jews brought forth, because the elder shall serve the younger. Therein let them read those predictions, which now we see fulfilled; and let us all say, "Blessed be the Lord God of Israel, from everlasting to everlasting, and all the people shall say, So be it, So be it."

Psalm XLII.

1. We have undertaken the exposition of a Psalm corresponding to your own "longings," on which we propose to speak to you. For the Psalm itself begins with a certain pious "longing;" and he who sings so, says, "Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God" (ver. 1). Who is it then that saith this? It is ourselves, if we be but willing! And why ask, who it is other than thyself, when it is in thy power to be the thing which thou art asking about? It is not however one individual, but it is "One Body;" but "Christ's Body is the Church." Such "longing" indeed is not found in all who enter the Church: let all however who have "tasted" the sweetness "of the Lord," and who own in Christ that for which they have a relish, think that they are not the only ones; but that there are such seeds scattered throughout "the field" of the Lord, this whole earth: and that there is a certain Christian unity, whose voice thus speaks, "Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God." And indeed it is not ill understood as the cry of those, who being as yet Catechumens, are hastening to the grace of the holy Font. On which account too this Psalm is ordinarily chanted on those occasions, that they may long for the Fountain of remission of sins, even "as the hart for the water-brooks." Let this be allowed; and this meaning retain its place in the Church; a place both truthful and sanctioned by usage. Nevertheless, it appears to me, my brethren, that such "a longing" is not fully satisfied even in the faithful in Baptism: but that haply, if they know where they are sojourning, and whither they have to remove from hence, their "longing" is kindled in even greater intensity.

2. The title then of it is, "On the end: a Psalm for understanding for the sons of Korah." We have met with the sons of Korah in other titles of Psalms: and remember to have discussed and stated already the meaning of this name. Yet we must even now take notice of this title in such a way, that what we have said already should be no prejudice against our saying it again: for all were not present in every place where we said it. Now Korah may have been, as indeed he was, a certain definite person; and have had sons, who might be called "the sons of Korah;" let us however search for the secret of which this is the sacrament, that this name may bring to light the mystery with which it is pregnant. For there is some great mystery in the matter that the name "sons of Korah" is given to Christians. Why "sons of Korah"? They are "sons of the bridegroom, sons of Christ." Why then does "Korah" stand for Christ? Because "Korah" is equivalent to "Calvaria."...Therefore, the "sons of the bridegroom," the sons of His Passion, the sons redeemed by His Blood, the sons of His Cross, who bear on their forehead that which His enemies erected on Calvary, are called "the sons of Korah;" to them is this Psalm sung as a Psalm for "understanding." Let then our understanding be roused: and if the Psalm be sung to us, let us follow it with our "understanding."...Run to the brooks; long after the water-brooks. "With God is the fountain of Life;" a "fountain" that shall never be dried up: in His "Light" is a Light that shall never be darkened. Long thou for this light: for a certain fountain, a certain light, such as thy bodily eyes know not; a light to see which the inward eye must be prepared; a fountain, to drink of which the inward thirst is to be kindled. Run to the fountain; long for the fountain; but do it not anyhow, be not satisfied with running like any ordinary animal; run thou "like the hart." What is meant by "like the hart"? Let there be no sloth in thy running; run with all thy might: long for the fountain with all thy might. For we find in "the hart" an emblem of swiftness.

3. But perhaps Scripture meant us to consider in the stag not this point only, but another also. Hear what else there is in the hart. It destroys serpents, and after the killing of serpents, it is inflamed with thirst yet more violent; having destroyed serpents, it runs to "the water-brooks," with thirst more keen than before. The serpents are thy vices, destroy the serpents of iniquity; then wilt thou long yet more for "the Fountain of Truth." Perhaps avarice whispers in thine ear some dark counsel, hisses against the word of God, hisses against the commandment of God. And since it is said to thee, "Disregard this or that thing," if thou prefer working iniquity to despising some temporal good, thou choosest to be bitten by a serpent, rather than destroy it. Whilst, therefore, thou art yet indulgent to thy vice, thy covetousness or thy appetite, when am I to find in thee "a longing" such as this, that might make thee run to the water-brooks?...

4. There is another point to be observed in the hart. It is reported of stags...that when they either wander in the herds, or when they are swimming to reach some other parts of the earth, that they support the burdens of their heads on each other, in such a manner as that one takes the lead, and others follow, resting their heads upon him, as again others who follow do upon them, and others in succession to the very end of the herd; but the one who took the lead in bearing the burden of their heads, when tired, returns to the rear, and rests himself after his fatigue by supporting his head just as did the others; by thus supporting what is burdensome, each in turn, they both accomplish their journey, and do not abandon each other. Are they not a kind of "harts" that the Apostle addresses, saying, "Bear ye one another's burdens, and so fulfil the Law of Christ"?...

5. "My soul is athirst for the living God" (ver. 2). What I am saying, that "as the hart panteth after the water-brooks, so longs my soul after Thee, O God," means this, "My soul is athirst for the living God." For what is it athirst? "When shall I come and appear before God?" This it is for which I am athirst, to "come and to appear before Him." I am athirst in my pilgrimage, in my running; I shall be filled on my arrival. But "When shall I come?" And this, which is soon in the sight of God, is late to our "longing." "When shall I come and appear before God?" 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."