The First Sunday after the Epiphany
Augustine on Psalm XLVIII
Sunday after Epiphany Home
O LORD, we beseech thee mercifully to receive the prayers of thy people who call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.
O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen.Source Sacramentary of Bishop Gregory of Rome [600 AD]. It is based on James 4:17, John 13:17, and Luke 12:47 -[Barbee and Zahl]
Isaiah lx. 1, Psalm 47, 48 | 66, 67;
Romans xii. 1 & St. Luke ii. 41
Homilies
Romans xii. 1 St. Luke ii. 41
HOMILY
Augustine
1. The title of this Psalm is, "A song of praise, to the sons of Korah,
on the second day of the week." Concerning this what the Lord deigneth
to grant receive ye like sons of the firmament. For on the second day
of the week, that is, the day after the first which we call the Lord's
day, which also is called the second week-day, was made the firmament
of Heaven. [1555] ...The second day of the week then we ought not to
understand but of the Church of Christ: but the Church of Christ in the
Saints, the Church of Christ in those who are written in Heaven, the
Church of Christ in those who to this world's temptations yield not.
For they are worthy of the name of "firmament." The Church of Christ,
then, in those who are strong, of whom saith the Apostle, "We that are
strong ought to bear the infirmities of the weak," [1556] is called the
firmament. Of this it is sung in this Psalm. Let us hear, acknowledge,
associate, glory, reign. For Her called firmament, hear also in the
Apostolic Epistles, "the pillar and firmament [1557] of the truth."
[1558] ...
Notes: __________________________________________________________________
2. "Great is the Lord, and greatly to be praised" (ver. 1)....That is,
"in the city of our God, in His holy mountain." This is the city set
upon an hill, which cannot be hid: this is the candle which is not
hidden under a bushel, [1559] to all known, to all proclaimed. Yet are
not all men citizens thereof, but they in whom "great is the Lord, and
greatly to be praised." What then is that city: let us see whether
perhaps, since it is said, "In the city of our God, in His holy
mountain," we ought not to enquire for this mountain where also we may
be heard....What then is that mountain, brethren? One is it with great
care to be enquired for, with great solicitude investigated, with
labour also to be occupied and ascended. But if in any part of the
earth it is, what shall we do? Shall we go abroad out of our own
country, that to that mountain we may arrive? Nay, then we are abroad,
when in it we are not. For that is our city, if we are members of the
King, who is the head of the same city....For there was a certain
corner-stone contemptible, whereat the Jews stumbled, [1560] cut out of
a certain mountain without hands, that is, coming of the kingdom of the
Jews without hands, because human operation went not with Mary of whom
was born Christ. [1561] But if that stone, when the Jews stumbled
thereat, had remained there, thou hadst not had whither to ascend. But
what was done? What saith the prophecy of Daniel? What but that the
stone grew, and became a great mountain? How great? So that it filled
the whole face of the earth. [1562] By growing, then, and by filling
the whole face of the earth, that mountain came to us. Why then seek we
the mountain as though absent, and not as being present ascend to it;
that in us the Lord may be "great, and greatly to be praised"?
3. Further,...when he had said, "in the city of our God, in His holy
mountain," what added he? "Spreading abroad the joys of the whole
earth, the mountains of Sion" (ver. 2). Sion is one mountain, why then
"mountains"? Is it that to Sion belonged also those which came from the
other side, so as to meet together on the Corner Stone, and become two
walls, as it were two mountains, one of the circumcision, the other of
the uncircumcision; one of the Jews, the other of the Gentiles: no
longer adverse, although diverse, because from different sides, now in
the corner not even diverse. "For He is our peace, who hath made both
one." [1563] The same Corner Stone "which the builders rejected, is
become the Head Stone of the corner." [1564] The mountain hath joined
in itself two mountains; one house there is, and two houses; two,
because coming from different sides; one, because of the Corner Stone,
wherein both are joined together. Hear also this, "the mountains of
Sion: the sides of the North are the city of the great King."...See the
Gentiles; "the sides of the North:" the sides of the North are joined
to the city of the great King. The North is wont to be contrary to
Sion: Sion forsooth is in the South, the North over against the South.
Who is the North, but He who said, "I will sit in the sides of the
North, I will be like the Most High"? [1565] The devil had held
dominion over the ungodly, and possessed the nations serving images,
adoring demons; and all whatsoever there was of human kind anywhere
throughout the world, by cleaving to Him, had become North. But since
He who binds the strong man, taketh away his goods, [1566] and maketh
them His own goods; men delivered from infidelity and superstition of
devils, believing in Christ, are fitted on to that city, have met in
the corner that wall that cometh from the circumcision, and that was
made the city of the great King, which had been the sides of the North.
Therefore also in another Scripture is it said, "Out of the North come
clouds of golden colour: great is the glory and honour of the
Almighty." [1567] For great is the glory of the physician, when from
being despaired of the sick recovers. "Out of the North come clouds,"
and not black clouds, not dark clouds, not lowering, but "of golden
colour." Whence but by grace illumined through Christ? See, "the sides
of the North are the city of the great King."...
4. Let the Psalm then follow, and say, "God shall be known in her
houses." Now in her "houses," because of the mountains, because of the
two walls, because of the two sons. "God shall be known in her houses,"
but he commendeth grace, therefore he added, "when He shall take her
up." For what would that city have been, unless He had taken her up?
Would it not immediately have fallen, unless it had such foundation?
For "other foundation can no man lay than that is laid, which is Jesus
Christ." [1568] Let none then glory in his own merits; but "he that
glorieth, let him glory in the Lord." [1569] ...The Lord then hath
taken up this city, and is known therein, that is, His grace is known
in that city: for whatever that city hath, which glorieth in the Lord,
it hath not of itself. For because of this it is said, "What hast thou
that thou didst not receive?" [1570]
5. "For, lo, the kings of the earth are gathered together" (ver. 3).
Behold now those sides of the North, see how they come, see how they
say, "Come ye, and let us go up to the mountain of the Lord: and He
will teach us His way, and we will walk in it." [1571] "And have come
together in one." In what one, but that "corner-stone"? [1572] "They
saw it, and so they marvelled" (ver. 4). After their marvelling at the
miracles and glory of Christ, what followed? "They were troubled, they
were moved" (ver. 5), "trembling took hold upon them." Whence took
trembling hold upon them, but from the consciousness of sins? Let them
run then, king after a king; kings, let them acknowledge the King.
Therefore saith He elsewhere, "Yet have I been set by Him a King upon
His holy hill of Sion." [1573] ...A King then was heard of, set up in
Sion, to Him were delivered possessions even to the uttermost parts of
the earth. Kings behoved to fear lest they should lose the kingdom,
lest the kingdom be taken from them. As wretched Herod feared, and for
the Child slew the children. [1574] But fearing to lose his kingdom, he
deserved not to know the King. Would that he too had adored the King
with the Magi: not by ill-seeking the kingdom, slain the Innocents, and
perished guilty. For as concerning him, he destroyed the Innocents: but
as for Christ, even a Child, the children dying for Him did He crown.
Therefore behoved kings to fear when it was said, "Yet have I been set
a King by Him upon His holy hill of Sion," and inheritance to the
uttermost parts of the earth shall He give Him, who set Him up
King....Thence also this is said to them, "Understand now therefore, O
ye kings; be instructed, ye judges of the earth. Serve the Lord with
fear, and rejoice unto Him with trembling." [1575] And what did they?
"There pains as of a woman in travail." What are the pains "as of a
woman in travail," but the pangs of a penitent? See the same conception
of pain and travail: "Of Thy fear" (saith Isaiah) "we have conceived,
we have travailed of the Spirit of salvation." [1576] So then the kings
conceived from the fear of Christ, that by travailing they brought
forth salvation by believing on Him whom they had feared. "There pains
as of a woman in travail:" when of travail thou hearest, expect a
birth. The old man travaileth, but the new man is born.
6. "With a strong wind Thou shalt break the ships of Tarshish" (ver.
6). Briefly understood, this is, Thou shalt overthrow the pride of the
nations. But where in this history is mentioned the overthrowing of the
pride of the nations? Because of "the ships of Tarshish." Learned men
have enquired for Tarshish a city, that is, what city was signified by
this name: and to some it has seemed that Cilicia is called Tarshish,
because its metropolis is called Tarsus. Of which city was the Apostle
Paul, being born in Tarsus of Cilicia. [1577] But some have understood
by it Carthage, being haply sometimes so named, or in some language so
signified. For in the Prophet Isaiah it is thus found: "Howl, ye ships
of Carthage." [1578] But in Ezekiel [1579] by some interpreters the
word is translated Carthage, by some Tarshish: and from this diversity
it can be understood that the same which was called Carthage, is called
Tharsus. But it is manifest, that in the beginning of its reign
Carthage flourished with ships, and so flourished, that among other
nations they excelled in trafficking and navigation. For when Dido,
flying from her brother, escaped to the parts of Africa, where she
built Carthage, the ships which had been prepared for commerce in his
country she had taken with her for her flight, the princes of the
country consenting to it; and the same ships also when Carthage was
built failed not in traffic. And hence that city became too proud, so
that justly by its ships may be understood the pride of the nations,
presuming on things uncertain, as on the breath of the winds. Now let
none presume on full sails, and on the seeming fair state of this life,
as of the sea. Be our foundation in Sion: there ought we to be
stablished, not to be "carried about with every wind of doctrine."
[1580] Whoso then by the uncertain things of this life had been puffed
up, let them be overthrown, and be all the pride of the nations
subjected to Christ, who shall "with a strong wind break all the ships
of Tarshish:" not of any city, but of "Tarshish." How "with a strong
wind"? With very strong fear. For so all pride feared Him that shall
judge, as on Him humble to believe, lest Him exalted it should fear.
7. "As we have heard, so have we seen" (ver. 7). Blessed Church! at one
time thou hast heard, at another time thou hast seen. She heard in
promises, seeth in performance: heard in Prophecy, seeth in the Gospel.
For all things which are now fulfilled were before prophesied. Lift up
thine eyes then, and stretch them over the world; see now His
"inheritance even to the uttermost parts of the earth:" [1581] see now
is fulfilled what was said, "All kings shall fall down before Him: all
nations shall serve Him:" [1582] see fulfilled what was said, "Be Thou
exalted, O God, above the heavens, and Thy glory above all the earth."
[1583] See Him whose feet and hands were pierced with nails, whose
bones hanging on the tree were counted, upon whose vesture lots were
cast: [1584] see reigning whom they saw hanging; see sitting in Heaven
[1585] whom they despised walking on earth: see thus fulfilled, "All
the ends of the earth shall remember, and turn to the Lord, and all the
kindreds of the nations shall worship before Him." Seeing all this,
exclaim with joy, "As we have heard, so have we seen." Justly the
Church herself is so called out of the Gentiles....They to whom the
Prophets were not sent, first heard and understood the Prophets: they
who first heard not, afterwards hearing marvelled. They remained behind
to whom they were sent, carrying the books, understanding not the
truth: having the tables of the Testament, and not holding the
inheritance. But we,..."As we have heard, so have we seen." And where
hearest thou? where seest thou? "In the city of the Lord of Hosts, in
the city of our God. God hath founded it for ever." Let not heretics
insult, divided into parties, let them not exalt themselves who say,
"Lo, here is Christ, or lo, there." [1586] Whoso saith, "Lo, here is
Christ, or lo, there," inviteth to parties. Unity God promised. The
kings are gathered together in one, not dissipated through schisms. But
haply that city which hath held the world, shall sometime be
overthrown? Far be the thought! "God hath founded it for ever." If then
God hath founded it for ever, why fearest thou lest the firmament
should fall?
8. "We have received Thy mercy, O God, in the midst of Thy people"
(ver. 8). Who have received, and where received? Hath not the same Thy
people received Thy mercy. If Thy people hath received Thy mercy, how
then, "in the midst of Thy people"? As if they who received were one
party, they in the midst of whom they received another. A great
mystery, but yet well known. When hence also, that is, out of these
verses, hath been extracted and brought forth what ye know; it will be
not ruder, but sweeter. Now forsooth all are reckoned the people of
God, who carry His Sacraments, but not all belong to His Mercy. All
forsooth receiving the Sacrament of the Baptism of Christ, are called
Christians, but not all live worthily of that Sacrament. There are some
of whom saith the Apostle, "Having a form of godliness, but denying the
power thereof." [1587] Yet on account of this form of godliness they
are named among God's people. As to the floor, until the corn is
threshed, belongs not the wheat only, but the chaff. But will it also
belong to the garner? In the midst then of an evil people is a good
people, which hath received the Mercy of God. He liveth worthily of the
Mercy of God who heareth, and holdeth, and doeth what the Apostle
saith, "We beseech you that ye receive not the Grace of God in vain."
[1588] Whoso then receiveth not the Grace of God in vain, the same
receiveth not only the Sacrament, but also the Mercy of God as
well....So those who have the Sacraments, and have not good manners,
are both said to be of God, and not of God; are both said to be His,
and to be strangers: His because of His own Sacraments, strangers
because of their own vice. So also strange daughters: [1589] daughters,
because of the form of godliness; strange, because of their loss of
virtue. Be the lily there; let it receive the Mercy of God: hold fast
the root of a good flower, be not ungrateful for soft rain coming from
heaven. Be thorns ungrateful, let them grow by the showers: for the
fire they grow, not for the garner. In the midst of Thy people not
receiving Thy mercy, we have received Thy mercy. For "He came unto His
own, and His own received Him not," yet, in the midst of them, "as many
as received Him, to them gave He power to become the sons of God."
[1590] ...
9. For when he had said, "We have received Thy mercy in the midst of
Thy people," he signified that there is a people not receiving the
mercy of God, in the midst of whom some do receive the mercy of God:
and then lest it should occur to men that there are so few, as to be
nearly none, how did He console them in the words following? "According
to Thy Name, O God, so is Thy praise unto the ends of the earth" (ver.
9). What is this? ...That is, as Thou art known through all the earth,
so Thou art also praised through all the earth, nor are there wanting
who now praise Thee through all the earth. But they praise Thee who
live well. For, "According to Thy Name, O God, so is Thy praise," not
in a part, but "unto the ends of the earth." "Thy right hand is full of
righteousness." That is, many are they also who shall stand at Thy
right hand. Not only shall they be many who shall stand at Thy left
hand, but there also shall be a full heap set at Thy right hand.
10. "Let mount Zion rejoice, and the daughters of Judah be glad,
because of Thy judgments, O Lord" (ver. 10). O mount Zion, O daughters
of Judah, ye labour now among tares, among chaff, among thorns ye
labour: yet be glad because of God's judgments. God erreth not in
judgment. Live ye separate, though separate ye were not born; not
vainly hath a voice gone forth from your mouth and heart, "Destroy not
my soul with sinners, nor my life with bloody men." [1591] He shall
winnow with such art, carrying in His hand a fan, that not one grain of
wheat shall fall into the heap of chaff prepared to be burned, nor one
beard of chaff pass to the heap to be laid up in the garner. [1592] Be
glad, O ye daughters of Judaea, because of the judgments of God that
erreth not, and do not yet judge rashly. To you let it belong to
collect, to Him let it belong to separate. But think not that the
"daughters of Judah" are Jews. Judah is confession; all the sons of
confession are all the sons of Judah. For "salvation is of the Jews,"
[1593] is nothing else than that Christ is of the Jews. This saith also
the Apostle, "He is not a Jew which is one outwardly; neither is that
circumcision which is outward in the flesh: but he is a Jew which is
one inwardly, and circumcision is that of the heart, in the spirit, and
not in the letter, whose praise is not of men, but of God." [1594] Be
such a Jew; glory in the circumcision of the heart, though thou hast
not the circumcision of the flesh. Let the daughters of Judah be glad,
because of Thy judgments, O Lord.
11. "Walk about Zion, and embrace her" (ver. 11). Be it said to them
who live ill, in the midst of whom is the people, which hath received
the mercy of God. In the midst of you is a people living well, "Walk
about Zion." But how? "embrace her." Not with scandals, but with love
go round about her: that so those who live well in the midst of you ye
may imitate, and by imitation of them, be incorporate with Christ,
whose members they are. "Walk about Zion, go round about her: speak in
the towers thereof." In the height of her bulwarks, set forth the
praises thereof.
12. "Set your hearts upon her might" (ver. 12). Not that ye may have
the form of godliness, deny the power thereof, [1595] but, "upon her
might set your hearts. Speak ye in her towers." What is the might of
this city? Whoso would understand the might of this city, let him
understand the force of love. That is a virtue which none conquereth.
Love's flame no waves of the world, no streams of temptation,
extinguish. Of this it is said, "Love is strong as death." [1596] For
as when death cometh, it cannot be resisted; by whatever arts, whatever
medicines, you meet it; the violence of death can none avoid who is
born mortal; so against the violence of love can the world do nothing.
For from the contrary the similitude is made of death; for as death is
most violent to take away, so love is most violent to save. Through
love many have died to the world, to live to God; by this love
inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not
such as they of whom it is written, "Though I give my body to be
burned, and have not charity, it profiteth me nothing," [1597] but men
whom truly a love of Christ and of the truth led on to this passion;
what to them were the temptations of the tormentors? Greater violence
had the eyes of their weeping friends, than the persecutions of
enemies. For how many were held by their children, that they might not
suffer? to how many did their wives fall upon their knees, that they
might not be left widows? How many have their parents forbidden to die;
as we know and read in the Passion of the Blessed Perpetua! [1598] All
this was done; but tears, however great, and with whatever force
flowing, when did they extinguish the ardour of love? This is the might
of Sion, to whom elsewhere it is said, "Peace be within thy walls, and
prosperity within thy palaces." [1599]
13. What here understand we, "Set your hearts upon her might, and
distribute her houses"? That is, distinguish house from house. Do not
confound. For there is a house having the form of godliness, and not
having godliness; but there is a house having both form and godliness.
Distribute, confound not. But then ye distribute and confound not, when
ye "set your hearts upon her might;" that is, when through love ye are
made spiritual. Then ye will not judge rashly, then ye will see that
the evil harms not the good as long as we are in this floor.
"Distribute her houses." There can be also another understanding. The
two houses, one coming of the circumcision, one of the uncircumcision,
it is commanded the Apostles to distribute. For when Saul was called,
and made the Apostle Paul, agreeing in unity with his fellow Apostles,
he so with thorn determined, that they should go to the circumcision,
he to the uncircumcision. By that dispensation of their Apostleship,
they distributed the houses of the city of the great King; and meeting
in the corner, divided the Gospel in dispensation, in love united it.
And truly this is rather to be understood; for it followeth and showeth
that it is here said to the preachers, "distribute her houses: that ye
may tell it to the generation following:" that is, that even to us, who
were to come after them, their dispensation of the Gospel should reach:
For not for those only they laboured, with whom they lived in the
earth; nor the Lord for those Apostles only to whom He deigned to show
Himself alive after His Resurrection, but for us also. For to them He
spake, and signified us when He spake, "Lo, I am with you alway, even
to the end of the world." [1600] Were they then to be here alway, even
to the end of the world? Also He said, "Neither pray I for these alone,
but for them also which shall believe on Me through their word." [1601]
Therefore He considereth us, because He suffered on account of us.
Justly then it is said, "That ye may tell it to the generation
following."
14. Tell what? "For this is God, even our God" (ver. 13). The earth was
seen, the earth's Creator was not seen; the flesh was held, God in the
flesh was not acknowledged. For the flesh was held by those from whom
had been taken the same flesh, for of the seed of Abraham was the
Virgin Mary. At the flesh they stayed, the Divinity they did not
understand. O Apostles, O mighty city, preach thou on the towers, and
say, "This is God, even our God." So, even so as He was despised, as He
lay a stone before the feet of the stumbling, that He might humble the
hearts of the confessing; even so, "This is God, even our God."
Certainly He was seen, as was said, "Afterward did He show Himself upon
earth, and conversed with men." [1602] "This is God, even our God." He
is also Man, and who is there will know Him? "This is God, even our
God." But haply for a time as the false gods. For because they can be
called gods, but cannot be so, for a time they are even called so. For
what saith the Prophet, or what warneth He to be said to them? This
shall ye say to them, "The gods that have not made the heavens and the
earth, even they shall perish from the earth, and from those that are
under the heavens." [1603] He is not such a god: for our God is above
all gods. Above all what gods? "For all the gods of the nations are
idols, but the Lord made the heavens." [1604] The same then is our God.
"This is God, even our God." For how long? "For ever and ever: He shall
rule us for ever." If He is our God, He is also our King. He protecteth
us, being our God, lest we die; He ruleth us, being our King, lest we
fall. But by ruling us He doth not break us; for whom He ruleth not, He
breaketh. "Thou shalt rule them," saith He, "with a rod of iron, and
dash them in pieces like a potter's vessel." [1605] But there are whom
He ruleth not; these He spareth not, as a potter's vessel dashing them
in pieces. By Him then let us wish to be ruled and delivered, "for He
is our God for ever and ever, and He shall rule us for ever."
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
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[1554] Lat. XLVII.
[1555] Gen. i. 6-8.
[1556] Rom. xv. 1.
[1557] E.V. "ground."
[1558] 1 Tim. iii. 15.
[1559] Matt. v. 14, 15.
[1560] Rom. ix. 32.
[1561] Matt. i. 16.
[1562] Dan. ii. 35.
[1563] Eph. ii. 14.
[1564] Ps. cxviii. 22.
[1565] Isa. xiv. 13, 14.
[1566] Matt. xii. 29.
[1567] Job xxxvii. 22.
[1568] 1 Cor. iii. 11.
[1569] 1 Cor. i. 31.
[1570] 1 Cor. iv. 7.
[1571] Isa. ii. 3.
[1572] Eph. ii. 20.
[1573] Ps. ii. 6.
[1574] Matt. ii. 16.
[1575] Ps. ii. 10, 11.
[1576] Isa. xxvi. 17, 18.
[1577] Acts xxi. 39.
[1578] So LXX.; Heb. Tarshish. Isa. xxiii. 1.
[1579] Ezek. xxxviii. 13. [Note the author's interest in all that bears
upon his own field of labour.--C.]
[1580] Eph. iv. 14.
[1581] Ps. ii. 8.
[1582] Ps. lxxii. 11.
[1583] Ps. cviii. 5.
[1584] Matt. xxvii. 35.
[1585] Matt. xxvi. 64.
[1586] Matt. xxiv. 23.
[1587] 2 Tim. iii. 5.
[1588] 2 Cor. vi. 1.
[1589] Cant. ii. 2.
[1590] John i. 11, 12.
[1591] Ps. xxvi. 9.
[1592] Matt. iii. 12.
[1593] John iv. 22.
[1594] Rom. ii. 28, 29.
[1595] 2 Tim. iii. 5.
[1596] Cant. viii. 6.
[1597] 1 Cor. xiii. 3.
[1598] Ruinart. Acta Martyrum, p. 86, which supports the reading
adopted from the Oxford mss. Ben. has, "How many parents did their sons
forbid." [See A.N.F. vol. iii., p. 700.--C.]
[1599] Ps. cxxii. 7.
[1600] Matt. xxviii. 20.
[1601] John xvii. 20.
[1602] Baruch iii. 37.
[1603] Jer. x. 11.
[1604] Ps. xcvi. 5.
[1605] Ps. ii. 9.
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