Expositions on the Psalms · Part 23

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. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Thy face from my sins." But thou thyself, if thou wouldest have God turn "His face" from them, turn not thine own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones thy punishment, do not thou postpone it.

17. "Therefore, God, Thy God, hath anointed Thee." It was for this reason that He anointed thee, that thou mightest love righteousness, and hate iniquity. And observe in what way he expresses himself. "Therefore, God, Thy God, hath anointed Thee:" i.e. "God hath anointed Thee, O God." "God" is "anointed" by God. For in the Latin it is thought to be the same case of the noun repeated: in the Greek however there is a most evident distinction; one being the name of the Person addressed; and one His who makes the address, saying, "God hath anointed Thee." "O God, Thy God hath anointed Thee," just as if He were saying, "Therefore hath Thy God, O God, anointed Thee." Take it in that sense, understand it in that sense; that such is the sense is most evident in the Greek. Who then is the God that is "anointed" by God? Let the Jews tell us; these Scriptures are common to us and them. It was God, who was anointed by God: you hear of an "Anointed" one; understand it to mean "Christ." For the name of "Christ" comes from "chrism;" this name by which He is called "Christ" expresses "unction:" nor were kings and prophets anointed in any kingdom, in any other place, save in that kingdom where Christ was prophesied of, where He was anointed, and from whence the Name of Christ was to come. It is found nowhere else at all: in no one nation or kingdom. God, then, was anointed by God; with what oil was He anointed, but a spiritual one? For the visible oil is in the sign, the invisible oil is in the mystery; the spiritual oil is within. "God" then was "anointed" for us, and sent unto us; and God Himself was man, in order that He might be "anointed:" but He was man in such a way as to be God still. He was God in such a way as not to disdain to be man. "Very man and very God;" in nothing deceitful, in nothing false, as being everywhere true, everywhere "the Truth" itself. God then is man; and it was for this cause that "God" was "anointed," because God was Man, and became "Christ."

18. This was figured in Jacob's placing a stone at his head, and so sleeping. The patriarch Jacob had placed a stone at his head: sleeping with that stone at his head, he saw heaven opened, and a ladder from heaven to earth, and Angels ascending and descending; after this vision he awaked, anointed the stone, and departed. In that "stone" he understood Christ; for that reason he anointed it. Take notice what it is whereby Christ is preached. What is the meaning of that anointing of a stone, especially in the case of the Patriarchs who worshipped but One God? It was however done as a figurative act: and he departed. For he did not anoint the stone, and come to worship there constantly, and to perform sacrifice there. It was the expression of a mystery; not the commencement of sacrilege. And notice the meaning of "the stone." "The Stone which the builders refused, this is become the head of the corner." Notice here a great mystery. The "Stone" is Christ. Peter calls Him "a living Stone, disallowed indeed of men, but chosen of God." And the stone is set at "the head," because "Christ is the Head of the man." And "the stone" was anointed, because "Christ" was so called from His being anointed. And in the revelation of Christ, the ladder from earth to heaven is seen, or from heaven to earth, and the Angels ascending and descending. What this means, we shall see more clearly, when we have quoted the testimony from the Lord Himself in the Gospel. You know that Jacob is the same as Israel. For when he wrestled with the Angel, and "prevailed," and had been blest by Him over whom he prevailed, his named was changed, so that he was called "Israel;" just as the people of Israel "prevailed" against Christ, so as to crucify Him, and nevertheless was (in those who believed in Christ) blest by Him over whom it prevailed. But many believed not; hence the halting of Jacob. Here we have at once, blessing and halting. Blessing on those who became believers; for we know that afterward many of that people did believe: Halting on the other hand in those who believed not. And because the greater part believed not, and but few believed, therefore that a halting might be produced, He touched "the breadth of his thigh." What is meant by the breadth of the thigh? The great multitude of his descendants....

19. "God, Thy God, hath anointed Thee." We have been speaking of God, who was "anointed;" i.e. of Christ. The name of Christ could not be more clearly expressed than by His being called "God the Anointed." In the same way in which He was "beautiful before the children of men," so is He here "anointed with the oil of gladness above His fellows." Who then are His "fellows"? The children of men; for that He Himself (as the Son of Man) became partaker of their mortality in order to make them partakers of His Immortality.

20. "Out of Thy garments is the smell of myrrh, amber, and cassia" (ver. 8). Out of Thy garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe "without spot and wrinkle," which on account of its spots He has "washed" in His blood; on account of its "wrinkles" extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that "least of the Apostles" (that "hem of that garment," which the woman with the issue of blood touched, and was healed), hear him saying: "We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish." He did not say, "We are a sweet savour in them that are saved, and a foul savour in them that are lost:" but, as far as relates to ourselves, "we are a sweet savour both in them that are saved, and in them that perish."...They who loved him were saved by the odour of "sweet savour;" they who envied him, perished by means of that "sweet savour." To them that perished then he was not a foul "savour," but a "sweet savour." For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that "rod of direction;" and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, "We will run after the sweet savour of thy perfumes." But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.

21. "Out of thy ivory palaces, whereby kings' daughters have made Thee glad." Choose whichever you please, "ivory" palaces, or "magnificent," or "royal" palaces, it is out of these that the kings' daughters have made Christ glad. Would you understand the spiritual sense of "ivory palaces"? Understand by them the magnificent houses, and tabernacles of God, the hearts of the Saints; and by these self-same "kings" those who rule their flesh; who bring into subjection to themselves the rebellious commonalty of human affections, who chastise the body, and reduce it to bondage: for it is from these that the daughters of kings have made Him glad. For all the souls that have been born through their preaching and evangelizing are "daughters of kings:" and the Churches, as the daughters of Apostles, are daughters of kings. For He is "King of kings;" they themselves kings, of whom it was said, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." They preached the "Word of Truth;" and begat Churches not for themselves, but for Him....Therefore as "raising up seed to their brother," to as many as they begat, they gave the name not of "Paulians" or "Petrians," but of "Christians." Observe whether that sense is not wakefully kept in these verses. For when he said, "out of the ivory palaces, he spake of mansions royal, ample, honourable, peaceful, like the heart of the Saints; he added, "Whereby the kings' daughters have made Thee glad in Thine honour." They are indeed daughters of kings, daughters of thine Apostles, but still "in Thine honour:" for they raised up seed to their brother. Hence Paul, when he saw those whom he had raised up unto his Brother, running after his own name, exclaimed, "Was Paul crucified for you?"...No; for he says, "Or were ye baptized in the name of Paul?"

"The daughters of kings have made Thee glad in Thine honour." Keep, hold fast this "in Thine honour." This is meant by having "a wedding garment;" seeking His honour, His glory. Understand moreover by "kings' daughters" the cities, which were founded by kings, and have received the faith: and out of the ivory palaces (palaces rich, the proud, the lifted up). "Kings' daughters have made Thee glad in Thine honour;" in that they sought not the honour of their founders, but have sought Thine honour. Show me at Rome a temple of Romulus held in so great honour as I can show you the Monument of Peter. In Peter, who is honoured but He who died for us? For we are followers of Christ, not followers of Peter. And even if we were born from the brother of Him that is dead, yet are we named after the name of Him who is dead. We were begotten by the one, but begotten to the other. Behold, Rome, Carthage, and several other cities are the daughters of kings, and yet have they "made glad the King in His honour:" and all these make up one single Queen.

22. What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed.

"Upon Thy right hand did stand the Queen" (ver. 9). She which stands on the left is no Queen. For there will be one standing on "the left" also, to whom it will be said, "Go into everlasting fire." But she shall stand on the right hand, to whom it will be said, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." On Thy right hand did stand the Queen, "in a vesture of gold, clothed about with divers colours." What is the vesture of this Queen? It is one both precious, and also of divers colours: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the divers colours of this vesture. But just as all the divers colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood" the divers colours of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one "gold" that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.