The First Sunday after Christmas
Homily of St. Augustine on Psalm II
First Sunday after Christmas Home
ALMIGHTY God, who hast given us thy only-begotten Son to take our nature upon him, and as at this time to be born of a pure virgin; Grant that we being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit ever, one God, world without end. Amen.
Galatians iv. 1, Psalm II, VIII | LXXXIX & St. Matthew i. 18
for that which is conceived in her is of the Holy Ghost
Galatians iv. 1
NOW I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.Psalms for Morning and Evening II, VIII | LXXXIX
St. Matthew i. 18
THE birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: and knew her not till she had brought forth her firstborn son: and he called his name JESUS.
Scripture from 1928 Book of Common Praye
The Collects of Thomas Cranmer
Augustine of Hippo
Psalm II
1. "Why do the heathen rage, and the people meditate vain things?"
(ver. 1). "The kings of the earth have stood up, and the rulers taken
counsel together, against the Lord, and against His Christ" (ver. 2).
It is said, "why?" as if it were said, in vain. For what they wished,
namely, Christ's destruction, they accomplished not; for this is spoken
of our Lord's persecutors, of whom also mention is made in the Acts of
the Apostles. [30]
2. "Let us break their bonds asunder, and cast away their yoke from us"
(ver. 3). Although it admits of another acceptation, yet is it more
fitly understood as in the person of those who are said to "meditate
vain things." So that "let us break their bonds asunder, and cast away
their yoke from us," may be, let us do our endeavour, that the
Christian religion do not bind us, nor be imposed upon us.
3. "He that dwelleth in the heavens shall laugh them to scorn, and the
Lord shall have them in derision" (ver. 4). The sentence is repeated;
for "He who dwelleth in the heavens," is afterwards put, "the Lord;"
and for "shall laugh them to scorn," is afterwards put, "shall have
them in derision." Nothing of this however must be taken in a carnal
sort, as if God either laugheth with cheek, or derideth with nostril;
but it is to be understood of that power which He giveth to His saints,
that they seeing things to come, namely, that the Name and rule of
Christ is to pervade posterity and possess all nations, should
understand that those men "meditate a vain thing." For this power
whereby these things are foreknown is God's "laughter" and "derision."
"He that dwelleth in the heavens shall laugh them to scorn." If by
"heavens" we understand holy souls, by these God, as foreknowing what
is to come, will "laugh them to scorn, and have them in derision."
4. "Then He shall speak unto them in His wrath, and vex them in His
sore displeasure" (ver. 5). For showing more clearly how He will "speak
unto them," he added, He will "vex them;" so that "in His wrath," is,
"in His sore displeasure." But by the "wrath and sore displeasure" of
the Lord God must not be understood any mental perturbation; but the
might whereby He most justly avengeth, by the subjection of all
creation to His service. For that is to be observed and remembered
which is written in the Wisdom of Solomon, "But Thou, Lord of power,
judgest with tranquillity, and with great favour orderest us." [31] The
"wrath" of God then is an emotion which is produced in the soul which
knoweth the law of God, when it sees this same law transgressed by the
sinner. For by this emotion of righteous souls many things are avenged.
Although the "wrath" of God can be well understood of that darkening of
the mind, which overtakes those who transgress the law of God.
5. "Yet am I set by Him as King upon Sion, His holy hill, preaching His
decree" (ver. 6). This is clearly spoken in the Person of the very Lord
our Saviour Christ. But if Sion signify, as some interpret, beholding,
we must not understand it of anything rather than of the Church, where
daily is the desire raised of beholding the bright glory of God,
according to that of the Apostle, "but we with open face beholding the
glory of the Lord." [32] Therefore the meaning of this is, Yet I am set
by Him as King over His holy Church; which for its eminence and
stability He calleth a mountain. "Yet I am set by Him as King." I, that
is, whose "bands" they were meditating "to break asunder," and whose
"yoke" to "cast away." "Preaching His decree." Who doth not see the
meaning of this, seeing it is daily practised?
6. "The Lord hath said unto me, Thou art My Son, to-day have I begotten
Thee" (ver. 7). Although that day may also seem to be prophetically
spoken of, on which Jesus Christ was born according to the flesh; and
in eternity there is nothing past as if it had ceased to be, nor future
as if it were not yet, but present only, since whatever is eternal,
always is; yet as "today" intimates presentiality, a divine
interpretation is given to that expression, "To-day have I begotten
Thee," whereby the uncorrupt and Catholic faith proclaims the eternal
generation of the power and Wisdom of God, who is the Only-begotten
Son.
7. "Ask of Me, and I shall give Thee the nations for Thine inheritance"
(ver. 8). This has at once a temporal sense with reference to the
Manhood which He took on Himself, who offered up Himself as a Sacrifice
in the stead of all sacrifices, who also maketh intercession for us; so
that the words, "ask of Me," may be referred to all this temporal
dispensation, which has been instituted for mankind, namely, that the
"nations" should be joined to the Name of Christ, and so be redeemed
from death, and possessed by God. "I shall give Thee the nations for
Thine inheritance," which so possess them for their salvation, and to
bear unto Thee spiritual fruit. "And the uttermost parts of the earth
for Thy possession." The same repeated, "The uttermost parts of the
earth," is put for "the nations;" but more clearly, that we might
understand all the nations. And "Thy possession" stands for "Thine
inheritance."
8. "Thou shalt rule them with a rod of iron," with inflexible justice,
and "Thou shalt break them like a potter's vessel" (ver. 9); that is,
"Thou shalt break" in them earthly lusts, and the filthy doings of the
old man, and whatsoever hath been derived and inured from the sinful
clay. "And now understand, ye kings" (ver. 10). "And now;" that is,
being now renewed, your covering of clay worn out, that is, the carnal
vessels of error which belong to your past life, "now understand," ye
who now are "kings;" that is, able now to govern all that is servile
and brutish in you, able now too to fight, not as "they who beat the
air, but chastening your bodies, and bringing them into subjection."
[33] "Be instructed, all ye who judge the earth." This again is a
repetition; "Be instructed" is instead of "understand;" and "ye who
judge the earth" instead of "ye kings." For He signifies the spiritual
by "those who judge the earth." For whatsoever we judge, is below us;
and whatsoever is below the spiritual man, is with good reason called
"the earth;" because it is defiled with earthly corruption.
9. "Serve the Lord with fear;" lest what is said, "Ye kings and judges
of the earth," turn into pride: "And rejoice with trembling" (ver. 11).
Very excellently is "rejoice" added, lest "serve the Lord with fear"
should seem to tend to misery. But again, lest this same rejoicing
should run on to unrestrained inconsiderateness, there is added "with
trembling," that it might avail for a warning, and for the careful
guarding of holiness. It can also be taken thus, "And now ye kings
understand;" that is, And now that I am set as King, be ye not sad,
kings of the earth, as if your excellency were taken from you, but
rather "understand and be instructed." For it is expedient for you,
that ye should be under Him, by whom understanding and instruction are
given you. And this is expedient for you, that ye lord it not with
rashness, but that ye "serve the Lord" of all "with fear," and
"rejoice" in bliss most sure and most pure, with all caution and
carefulness, lest ye fall therefrom into pride.
10. "Lay hold of discipline, [34] lest at any time the Lord be angry,
and ye perish from the righteous way" (ver. 12). This is the same as,
"understand," and, "be instructed." For to understand and be
instructed, this is to lay hold of discipline. Still in that it is
said, "lay hold of," it is plainly enough intimated that there is some
protection and defence against all things which might do hurt unless
with so great carefulness it be laid hold of. "Lest at any time the
Lord be angry," is expressed with a doubt, not as regards the vision of
the prophet to whom it is certain, but as regards those who are warned;
for they, to whom it is not openly revealed, are wont to think with
doubt of the anger of God. This then they ought to say to themselves,
let us "lay hold of discipline, lest at any time the Lord be angry, and
we perish from the righteous way." Now, how "the Lord be angry" is to
be taken, has been said above. And "ye perish from the righteous way."
This is a great punishment, and dreaded by those who have had any
perception of the sweetness of righteousness; for he who perisheth from
the way of righteousness, in much misery will wander through the ways
of unrighteousness.
11. "When His anger shall be shortly kindled, blessed are all they who
put their trust in Him;" that is, when the vengeance shall come which
is prepared for the ungodly and for sinners, not only will it not light
on those "who put their trust in" the Lord, but it will even avail for
the foundation and exaltation of a kingdom for them. For he said not,
"When His anger shall be shortly kindled," safe "are all they who put
their trust in Him," as though they should have this only thereby, to
be exempt from punishment; but he said, "blessed;" in which there is
the sum and accumulation of all good things. Now the meaning of
"shortly" I suppose to be this, that it will be something sudden,
whilst sinners will deem it far off and long to come.
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes
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[30] Acts iv. 26.
[31] Wisd. xii. 18.
[32] 2 Cor. iii. 18.
[33] 1 Cor. ix. 26, 27.
[34] [This reading is corrected by St. Jerome in his Hebraic Psalter,
and our Authorized Version "Kiss the Son" is sustained by the best
authorities. See a forcible elucidation in Bishop Wordsworth's
Commentary on Psalms. Ps. ii.--C.]
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