The Second Sunday in Lent
Augustine on Psalm XXXVIII
Second Sunday in Lent Home
ALMIGHTY God, who seest that we have no power of ourselves to help ourselves; Keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord. Amen.
Source: Sacrementary of Gregory - Bishop of Rome. [600 AD] The petition is not only for assualts from without, but also from within.
ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all those who are penitent; Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.
[Archbishop Cranmer 1549 - Collect of Ash Wednesday said daily until Palm Sunday]
Gen x. 44. 37 Psalm 6, 38 | 119:33–72
1 Thessalonians iv. 1. & St. Matthew xv. 21
Homilies
because I follow the thing that good is.
Gen iliv. 1
And he [Joseph] commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken. As soon as the morning was light, the men were sent away, they and their asses. And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
1 Thessalonians iv. 1.
WE beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God: that no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
Psalm 6, 38 | 119:33–72 (He-Teth)
St. Matthew xv. 21.
JESUS went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
HOMILY
Augustine of Hippo
Psalm 38
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A psalm to David himself, on the remembrance of the Sabbath.
1. What doth this recollection of the Sabbath mean? What is this
Sabbath? For it is with groaning that he "calls it to recollection."
You have both heard already when the Psalm was read, and you will now
hear it when we shall go over it, how great is his groaning, his
mourning, his tears, his misery. But happy he who is wretched after
this manner! Whence the Lord also in the Gospel [945] called some who
mourn blessed. "How should he be blessed if he is a mourner? How
blessed, if he is miserable?" Nay rather, he would be miserable, if he
were not a mourner. Such an one then let us understand here too,
calling the Sabbath to remembrance (viz.), some mourner or other: and
would that we were ourselves that "some one or other"! For there is
here some person sorrowing, groaning, mourning, calling the Sabbath to
remembrance. The Sabbath is rest. Doubtless he was in some disquietude,
who with groaning was calling the Sabbath to remembrance....
2. "O Lord, rebuke me not in Thine indignation; neither chasten me in
Thy hot displeasure" (ver. 1). For it will be that some shall be
chastened in God's "hot displeasure," and rebuked in His "indignation."
And haply not all who are "rebuked" will be "chastened;" yet are there
some that are to be saved in the chastening. [946] So it is to be
indeed, because it is called "chastening," [947] but yet it shall be
"so as by fire." But there are to be some who will be "rebuked," and
will not be "corrected." For he will at all events "rebuke" [948] those
to whom He will say, "I was an hungred, and ye gave me no meat." [949]
... "Neither chasten me in Thy hot displeasure;" so that Thou mayest
cleanse me in this life, and make me such, that I may after that stand
in no need of the cleansing fire, for those "who are to be saved, yet
so as by fire." [950] Why? Why, but because they "build upon the
foundation, wood, stubble, and hay." Now they should build on it,
"gold, silver, and precious stones;" [951] and should have nothing to
fear from either fire: not only that which is to consume the ungodly
for ever, but also that which is to purge those who are to escape
through [952] the fire. For it is said, "he himself shall be saved, yet
so as by fire." And because it is said, "he shall be saved," that fire
is thought lightly of. For all that, though we should be "saved by
fire," yet will that fire be more grievous than anything that man can
suffer in this life whatsoever. [953] ...
3. Now on what ground does this person pray that he may not be "rebuked
in indignation, nor chastened in hot displeasure"? (He speaks) as if he
would say unto God, "Since the things which I already suffer are many
in number, I pray Thee let them suffice;" and he begins to enumerate
them, by way of satisfying God; offering what he suffers now, that he
may not have to suffer worse evils hereafter.
4. "For Thine arrows stick fast in me, and Thy hand presseth me sore"
(ver. 2). "There is no soundness in my flesh, from the face of Thine
anger" (ver. 3). He has now begun telling these evils, which he is
suffering here: and yet even this already was from the wrath of the
Lord, because it was of the vengeance of the Lord. "Of what vengeance?"
That which He took upon Adam. For think not that punishment was not
inflicted upon him, or that God had said to no purpose, "Thou shalt
surely die;" [954] or that we suffer anything in this life, except from
that death which we earned by the original sin....Whence then do His
"arrows stick fast in" him? The very punishment, the very vengeance,
and haply the pains both of mind and of body, which it is necessary for
us to suffer here, these he describes by these self-same "arrows." For
of these arrows holy Job also made mention, [955] and said that the
arrows of the Lord stuck fast in him, whilst he was labouring under
those pains. We are used, however, to call God's words also arrows; but
could he grieve that he should be struck by these? The words of God are
arrows, as it were, that inflame love, not pain....We may then
understand the "arrows sticking fast," thus: Thy words are fixed fast
in my heart; and by those words themselves is it come to pass, that I
"called the Sabbath to remembrance:" and that very remembrance of the
Sabbath, and the non-possession of it at present, prevents me from
rejoicing at present; and causes me to acknowledge that there "is
neither health in my very flesh," neither ought it to be so called when
I compare this sort of soundness to that soundness which I am to
possess in the everlasting rest; where "this corruptible shall put on
incorruption, and this mortal shall put on immortality," [956] and see
that in comparison with that soundness this present kind is but
sickness.
5. "Neither is there any rest in my bones, from the face of my sin." It
is commonly enquired, of what person this is the speech; and some
understand it to be Christ's, on account of some things which are here
said of the Passion of Christ; to which we shall shortly come; and
which we ourselves shall acknowledge to be spoken of His Passion. But
how could He who had no sin, say, "There is no rest in my bones, from
the face of my sin."...For if we were to say that they are not the
words of Christ, those words, "My God, My God, why hast Thou forsaken
Me?" [957] will also not be the words of Christ. For there too you
have, "My God, My God, why hast Thou forsaken Me?" "The words of mine
offences are far from my health." Just as here you have, "from the face
of my sins," so there also you have, "the words of my offences." And if
Christ is, for all that, without "sin," and without "offences," we
begin to think those words in the Psalm also not to be His. And it is
exceedingly harsh and inconsistent that that Psalm should not relate to
Christ, where we have His Passion as clearly laid open as if it were
being read to us out of the Gospel. For there we have, "They parted My
garments among them, and cast lots upon My vesture." [958] Why should I
mention that the first verse of that Psalm was pronounced by the Lord
Himself while hanging on the Cross, with His own mouth, saying, "My
God, My God, why hast Thou forsaken Me?" What did He mean to be
inferred from it, but that the whole of that Psalm relates to Him,
seeing He Himself, the Head of His Body, pronounced it in His own
Person? Now when it goes on to say, "the words of mine offences," it is
beyond a doubt that they are the words of Christ. Whence then come "the
sins," but from the Body, which is the Church? Because both the Head
and the Body of Christ are speaking. Why do they speak as if one person
only? Because "they twain," as He hath said, "shall be one flesh."
[959] "This" (says the Apostle) "is a great mystery; but I speak
concerning Christ and the Church."...For why should He not say, "my
sins," who said, "I was an hungred, and ye gave Me no meat; I was
thirsty, and ye gave Me no drink; I was a stranger, and ye took Me not
in. I was sick and in prison, and ye visited Me not." [960] Assuredly
the Lord was not in prison. Why should He not say this, to whom when it
was said, "When saw we Thee a hungred, and athirst, or in prison; and
did not minister unto Thee?" He replied, that He spake thus in the
person of His Body. "Inasmuch as ye did it not unto one of the least of
Mine, ye did it not unto Me." [961] Why should He not say, "from the
face of my sins," who said to Saul, "Saul, Saul, why persecutest thou
Me," [962] who, however, being in Heaven, now suffered from no
persecutors? But just as, in that passage, the Head spake for the Body,
so here too the Head speaks the words of the Body; whilst you hear at
the same time the accents of the Head Itself also. Yet do not either,
when you hear the voice of the Body, separate the Head from it; nor the
Body, when you hear the voice of the Head: because "they are no more
twain, but one flesh." [963]
6. "There is no soundness in my flesh from the face of thine anger."
But perhaps God is unjustly angry with thee, O Adam; unjustly angry
with thee, O son of man; because now brought to acknowledge that thy
punishment, now that thou art a man that hath been placed in Christ's
Body, thou hast said, "There is no soundness in my flesh from the face
of Thine anger." Declare the justice of God's anger: lest thou
shouldest seem to be excusing thyself, and accusing Him. Go on to tell
whence the "anger" of the Lord proceeds. "There is no soundness in my
flesh from the face of Thine anger; neither is there any rest in my
bones." He repeats what he said before, "There is no soundness in my
flesh;" for, "There is no rest in my bones," is equivalent to this. He
does not however repeat "from the face of Thine anger;" but states the
cause of the anger of God. "There is no rest in my bones from the face
of my sins."
7. "For mine iniquities have lifted up my head; and are like a heavy
burden too heavy for me to bear" (ver. 4). Here too he has placed the
cause first, and the effect afterwards. What consequence followed, and
from what cause, he has told us. "Mine iniquities have lift up mine
head." For no one is proud but the unrighteous man, whose head is
lifted up. He is "lifted up," whose "head is lifted up on high" against
God. You heard when the lesson of the Book of Ecclesiasticus was read:
"The beginning of pride is when a man departeth from God." [964] He who
was the first to refuse to listen to the Commandment, "his head
iniquity lifted up" against God. And because his iniquities have lifted
up his head, what hath God done unto him? They are "like a heavy
burden, too heavy for me to bear"! It is the part of levity to lift up
the head, just as if he who lifts up his head had nothing to carry.
Since therefore that which admits of being lifted up is light, it
receives a weight by which it may be weighed down. For "his mischief
returns upon his own head, and his violent dealing comes down upon his
own pate." [965] "They are like a heavy burden, too heavy for me to
bear."
8. "My wounds stink and are corrupt" (ver. 5). Now he who has wounds is
not perfectly sound. Add to this, that the wounds "stink and are
corrupt." Wherefore do they "stink"? Because they are "corrupt:" now in
what way this is explained in reference to human life, who doth not
understand? Let a man but have his soul's sense of smelling sound, he
perceives how foully sins stink. The contrary to which stink of sin, is
that savour of which the Apostle says, "We are the sweet savour of
Christ unto God, in every place, unto them which be saved." [966] But
whence is this, except from hope? Whence is this, but from our "calling
the Sabbath to remembrance"? For it is a different thing that we mourn
over in this life, from that which we anticipate in the other. That
which we mourn over is stench, that which we reckon upon is fragrance.
Were there not therefore such a perfume as that to invite us, we should
never call the Sabbath to remembrance. [967] But since, by the Spirit,
we have such a perfume, as to say to our Betrothed, "Because of the
savour of Thy good ointments we will run after Thee;" [968] we turn our
senses away from our own unsavourinesses, and turning ourselves to Him,
we gain some little breathing-time. But indeed, unless our evil deeds
also did smell rank in our nostrils, we should never confess with those
groans, "My wounds stink and are corrupt." And wherefore? "from the
face of my foolishness." [969] From the same cause that he said before,
"from the face of my sins;" from that same cause he now says, "from the
face of my foolishness."
9. "I am troubled, I am bowed down even unto the end" (ver. 6).
Wherefore was he "bowed down"? Because he had been "lifted up." If thou
art "humble, thou shalt be exalted;" if thou exaltest thyself, thou
shalt be "bowed down;" for God will be at no loss to find a weight
wherewith to bow thee down....Let him groan on these things; that he
may receive the other; let him "call the Sabbath to remembrance," that
he may deserve to arrive at it. For that which the Jews used to
celebrate was but a sign. Of what thing was it the sign? Of that which
he calls to remembrance, who saith, "I am troubled, and am bowed down
even unto the end." What is meant by even "unto the end"? Even to
death.
"I go mourning all the day long." "All day long," that is, "without
intermission." By "all the day long," he means, "all my life long." But
from what time hath he known it? From the time that he began to "call
the Sabbath to remembrance." For so long as he "calls to remembrance"
what he no longer possesses, wouldest thou not have him "go mourning"?
"All the day long have I gone mourning."
10. "For my soul is filled with illusions, and there is no soundness in
my flesh" (ver. 7). Where there is the whole man, there there is soul
and flesh both. The "soul is filled with illusions;" the flesh hath "no
soundness." What does there remain that can give joy? Is it not meet
that one should "go mourning"? "All the day long have I gone mourning."
Let mourning be our portion, until our soul be divested of its
illusions; and our body be clothed with soundness. For true soundness
is no other than immortality. How great however are the soul's
illusions, were I even to attempt to express, when would the time
suffice me? For whose soul is not subject to them? There is a brief
particular that I will remind you of, to show how our soul is filled
with illusions. The presence of those illusions sometimes scarcely
permits us to pray. We know not how to think of material objects
without images, and such as we do not wish, rush in upon the mind; and
we wish to go from this one to that, and to quit that for another. And
sometimes you wish to return to that which you were thinking of before,
and to quit that which you are now thinking of; and a fresh one
presents itself to you; you wish to call up again what you had
forgotten; and it does not occur to you; and another comes instead
which you would not have wished for. Where meanwhile was the one that
you had forgotten? For why did it afterwards occur to you, when it had
ceased to be sought after; whereas, while it was being sought for,
innumerable others, which were not desired, presented themselves
instead of it? I have stated a fact briefly; I have thrown out a kind
of hint or suggestion to you, brethren, taking up which, you may
yourselves suggest the rest to yourselves, and discover what it is to
mourn over the "illusions" of our "soul." He hath received therefore
the punishment of illusion; he hath forfeited Truth. For just as
illusion is the soul's punishment, so is Truth its reward. But when we
were set in the midst of these illusions, the Truth Itself came to us,
and found us overwhelmed by illusions, took upon Itself our flesh, or
rather took flesh from us; that is, from the human race. He manifested
himself to the eyes of the Flesh, that He might "by faith" heal those
to whom He was going to reveal the Truth hereafter, that Truth might be
manifested to the now healed eye. For He is Himself "the Truth," [970]
which He promised unto us at that time, when His Flesh was to be seen
by the eye, that the foundation might be laid of that Faith, of which
the Truth was to be the reward. For it was not Himself that Christ
showed forth on earth; but it was His Flesh that He showed. For had He
showed Himself, the Jews would have seen and known Him; but had they
"known Him, they would never have crucified the Lord of Glory." [971]
But perhaps His disciples saw Him, when they said unto Him, "Show us
the Father, and it sufficeth us;" [972] and He, to show that it was not
Himself that had been seen by them, added: "Have I been so long with
you, and have ye not known Me, Philip? He that seeth Me, seeth the
Father also." [973] If then they saw Christ, wherefore did they yet
seek for the Father? For if it were Christ whom they saw, they would
have seen the Father also. They did not therefore yet see Christ, who
desired that the Father should be shown unto them. To prove that they
did not yet see Him, hear that, in another place, He promised it by way
of reward, saying, "He who loveth Me, keepeth My commandments; and
whoso loveth Me, shall be loved of My Father; and I will love Him and"
(as if it were said to Him, "what wilt Thou give unto him, as Thou
lovest him?" He saith), "I will manifest Myself unto him." [974] If
then He promises this by way of a reward unto them that love Him, it is
manifest that the vision of the Truth, promised to us, is of such a
nature, that, when we have seen it, we shall no longer say, "My soul is
filled with illusions."
11. "I am become feeble, [975] and am bowed down greatly" (ver. 8). He
who calls to mind the transcendent height of the Sabbath, sees how
"greatly" he is himself "bowed down." For he who cannot conceive what
is that height of rest, sees not where he is at present. Therefore
another Psalm hath said, "I said in my trance, I am cast out of the
sight of Thine eyes." [976] For his mind being taken up thither, [977]
he beheld something sublime; and was not yet entirely there, where what
he beheld was; and a kind of flash, as it were, if one may so speak, of
the Eternal Light having glanced upon him, when he perceived that he
was not yet arrived at this, which he was able after a sort to
understand, he saw where he himself was, and how he was cramped and
"bowed down" by human infirmities. And he says, "I said in my trance, I
am cast out of the sight of Thine eyes." Such is that certain something
which I saw in my trance, that thence I perceive how far off I am, who
am not already there. He was already there who said that he was "caught
up into the third Heaven, and there heard unspeakable words, which it
is not lawful for a man to utter." [978] But he was recalled to us, in
order that, as requiring to be made perfect, he might first mourn his
infirmity, and afterwards be clothed with might. Yet encouraged for the
ministration of his office by having seen somewhat of those things, he
goes on saying, "I heard unspeakable words, which it is not lawful for
a man to utter." [979] Now then what use is it for you to ask, either
of me or of any one, the "things which it is not lawful for man to
utter." If it was not lawful for him to utter them, to whom is it
lawful to hear them? Let us however lament and groan in Confession; let
us own where we are; let us "call the Sabbath to remembrance," and wait
with patience for what He has promised, who hath, in His own Person
also, showed forth an example of patience to us. "I am become feeble,
and bowed down greatly."
12. "I have roared with the groaning of my heart." [980] You observe
the servants of God generally interceding with groaning; and the reason
of it is asked, and there is nothing apparent, but the groaning of some
servant of God, if indeed it does find its way at all to the ears of a
person placed near him. For there is a secret groaning, which is not
heard by man: yet if the thought of some strong desire has taken so
strong hold of the heart, that the wound of the inner man finds
expression in some uttered exclamation, the reason of it is asked; and
a man says to himself, "Perhaps this is the cause of his groaning;"
and, "Perhaps this or that hath befallen him." Who can determine, but
He in whose Eyes and Ears he groaned? Therefore he says, "I roared with
the groaning of mine heart;" because if men ever hear a man's
groanings, they for the most part hear but the groaning of the flesh;
they do not hear him who groans "with the groaning of his heart." Some
one hath carried off his goods; he "roareth," but not "with the
groaning of his heart:" another because he has buried his son, another
his wife; another because his vineyard has been injured by a hailstorm;
another because his cask has turned sour; another because some one hath
stolen his beast; another because he has suffered some loss; another
because he fears some man who is his enemy: all these "roar" with the
"groaning of the flesh." The servant of God, however, because he
"roareth" from the recollection of the Sabbath, where the Kingdom of
God is, which flesh and blood shall not possess, says, "I have roared
with the groaning of my heart."
13. And who observed and noticed the cause of his groaning? "All my
desire is before Thee" (ver. 9). For it is not before men who cannot
see the heart, but it is before Thee that all my desire is open! Let
your desire be before Him; and "the Father, who seeth in secret, shall
reward thee." [981] For it is thy heart's desire that is thy prayer;
and if thy desire continues uninterrupted, thy prayer continueth also.
For not without a meaning did the Apostle say, "Pray without ceasing."
[982] Are we to be "without ceasing" bending the knee, prostrating the
body, or lifting up our hands, that he says, "Pray without ceasing"? Or
if it is in this sense that we say that we "pray," this, I believe, we
cannot do "without ceasing." There is another inward kind of prayer
without ceasing, which is the desire of the heart. Whatever else you
are doing, if you do but long for that Sabbath, you do not cease to
pray. If you would never cease to pray, never cease to long after it.
The continuance of thy longing is the continuance of thy prayer. You
will be ceasing to speak, if you cease to long for it. Who are those
who have ceased to speak? They of whom it is said, "Because iniquity
shall abound, the love of many shall wax cold." [983] The freezing of
charity is the silence of the heart; the burning of charity is the cry
of the heart. If love continues still you are still lifting up your
voice; if you are always lifting up your voice, you are always longing
after something; if always longing for something absent, you are
calling "the Sabbath rest to remembrance." And it is important you
should understand too before whom the "roaring of thine heart" is open.
Now then consider what sort of desires those should be, that are before
the eyes of God. Should it be the desire for the death of our enemy? a
thing which men flatter themselves they lawfully wish for? For
sometimes we pray for what we ought not. Let us consider what they
flatter themselves they pray for lawfully! For they pray that some
person may die, and his inheritance come to them. But let those too,
who pray for the death of their enemies, hear the Lord saying, "Pray
for your enemies." [984] Let them not pray for this, that their enemies
may die; but rather pray for this, that they may be reclaimed; then
will their enemies be dead; for from the time that they are reclaimed,
henceforth they will be enemies no longer. "And all my desire is before
Thee." What if we suppose that our desire is before Him, and that yet
that very "groaning" is not before Him? How can that be, since our
desire itself finds its expression in "groaning"? Therefore follows,
"And my groaning is not hid from Thee."
From Thee indeed it is not hid; but from many men it is hid. The
servant of God sometimes seems to be saying in humility, "And my
groaning is not hid from Thee." Sometimes also he seems to smile. Is
then that longing dead in his heart? If however there is the desire
within, there is the "groaning" also. It does not always find its way
to the ears of man; but it never ceases to sound in the ears of God.
14. "My heart is troubled" (ver. 10). Wherefore is it troubled? "And my
courage hath failed me." Generally something comes upon us on a sudden;
the "heart is troubled;" the earth quakes; thunder is sent from Heaven;
a formidable attack is made upon us, or a horrible sound heard. Perhaps
a lion is seen on the road; the "heart is troubled." Perhaps robbers
lie in wait for us; the "heart is troubled:" we are filled with a panic
fear; from every quarter something excites anxiety. Wherefore? Because
"my courage hath failed me." For what would be feared, did that courage
still remain unmoved? Whatever bad tidings were brought, whatever
threatened us, whatever sound was heard, whatever were to fall,
whatever appeared horrible, would inspire no terror. But whence that
trouble? "My courage faileth me." Wherefore hath my courage failed me?
"The light of mine eyes also is gone from me." Thus Adam also could not
see "the light of his eyes." For the "light of his eyes" was God
Himself, whom when he had offended, he fled to the shade, and hid
himself among the trees of Paradise. [985] He shrunk in alarm from the
face of God: and sought the shelter of the trees; thenceforth among the
trees he had no more "the light of his eyes," at which he had been wont
to rejoice....
15. "My lovers;" why should I henceforth speak of my enemies? "My
lovers and my neighbours drew nigh, and stood over against me" (ver.
11). Understand this that he saith, "Stood over against me." For if
they stood over against me, they fell against themselves. "My lovers
and my neighbours drew nigh and stood over against me." [986] Let us
now recognise the words of the Head speaking; now let our Head in His
Passion begin to dawn upon us. Yet again when the Head begins to speak,
do not sever the Body from it. If the Head would not separate itself
from the words of the Body, should the Body dare to separate itself
from the sufferings of the Head? Do thou suffer in Christ's suffering:
for Christ, as it were, sinned in thy infirmity. For just now He spoke
of thy sins, as if speaking in His own Person, and called them His
own....To those who wished to be near His exaltation, yet thought not
of His humility, He answered and said to them, "Can ye drink of the cup
that I shall drink of?" [987] Those sufferings of the Lord then are our
sufferings also: and were each individual to serve God well, to keep
faith truly, to render to each their dues, and to conduct himself
honestly among men, I should like to see if he does not suffer even
that which Christ here details in the account of His Passion. "My
lovers and my neighbours drew nigh, and stood over against me."
16. "And my neighbours stood afar off." Who were the "neighbours" that
drew nigh, and who were those who stood afar off? The Jews were
"neighbours" because "near kinsmen," they drew near even when they
crucified Him: the Apostles also were His "neighbours;" and they also
"stood afar off," that they might not have to suffer with Him. This may
also be understood thus: "My friends," that is, those who feigned
themselves "My friends:" for they feigned themselves His friends, when
they said, "We know that Thou teachest the way of God in truth;" [988]
when they wished to try Him, whether tribute ought to be paid to
Caesar; when He convinced them out of their own mouth, they wished to
seem to be His friends. "But He needed not that any should testify of
man, for He Himself knew what was in man;" [989] so that when they
spoke unto Him words of friendship, He answered them, "Why tempt ye Me,
ye hypocrites?" [990] "My friends and my neighbours" then "drew near
and stood over against me, and my neighbours stood afar off." You
understand what I said. I called those neighbours who "drew nigh," and
at the same time "stood afar off." For they "drew nigh" in the body,
but "stood afar off" in their heart. Who were in the body so near to
Him as those who lifted Him on the Cross? Who in heart so as those who
blasphemed Him? Hear this sort of distance described by the Prophet
Isaiah; observe this nearness and distance at one and the same time.
"This people honours Me with their lips:" behold, with their body they
draw near; "but their heart is far from Me." [991] The same persons are
at the same time "near" and "afar off" also: with their lips they are
near, in heart afar off. However, because the Apostles also stood afar
off, through fear, we understand it more simply and properly of them;
so that we mean by it, that some drew near, and others stood afar off;
since even Peter, who had followed more boldly than the rest, was still
so far off, that being questioned and alarmed, he thrice denied the
Lord, with whom he had promised to "be ready to die." Who afterwards
that, from being afar off, he might be made to draw nigh, heard after
the resurrection the question, "Lovest thou Me?" and said, "I love
Thee;" [992] and by so saying was brought "nigh," even as by denying
Him, he had become "far off;" till with the threefold confession of
love, he had put away from him his threefold denial. "And my neighbours
stood afar off."
17. "They also that sought after my soul were preparing violence
against me" (ver. 12). It is now plain who "sought after His soul;"
viz. those who had not His soul, in that they were not in His Body.
They who were "seeking after His soul," were far removed from His soul;
but they were "seeking it" to destroy it. For His soul may be "sought
after" in a right way also. For in another passage [993] He finds fault
with some persons, saying, "There is no man to care for My soul." He
finds fault with some for not seeking after His soul; and again, with
others for seeking after it. Who is he that seeketh after His soul in
the right way? He who imitates His sufferings. Who are they that sought
after His soul in the wrong way? Even those who "prepared violence
against Him," and crucified Him.
18. He goes on: "Those who sought after My faults had spoken vanity."
What is, "sought after My faults"? They sought after many things, and
found them not. Perhaps He may have meant this: "They sought for
criminal charges against me." For they sought for somewhat to say
against Him, and "they found not." [994] For they were seeking to find
evil things to say of "the Good;" crimes of the Innocent; When would
they find such things in Him, who had no sin? But because they had to
seek for sins in Him who had no sin, it remained for them to invent
that which they could not find. Therefore, "those who sought after My
faults have spoken vanity," i.e., untruth, "and imagined deceit all the
day long;" that is, they meditated treachery without intermission. You
know how atrocious false-witness was borne against the Lord, before He
suffered. You know how atrocious false-witness was borne against Him,
even after His resurrection. For those soldiers who watched His
sepulchre of whom Isaiah spake, "I will appoint the wicked for His
burial" [995] (for they were wicked men, and would not speak the truth,
and being bribed they disseminated a lie), consider what "vanity" they
spake. They also were examined, and they said, "While we slept, His
disciples came and stole Him away." [996] This it is, "to speak
vanity." For if they were sleeping, how could they know what had been
done?
19. He saith then, "But I as a deaf man heard not" (ver. 13). He who
replied not to what He heard, did, as it were, not hear them. "But I as
a deaf man heard not. And I was as a dumb man that openeth not his
mouth." And he repeats the same things again.
"And I became as a man that heareth not, and in whose mouth are no
reproofs" (ver. 14). As if He had nothing to say unto them, as if He
had nothing wherewith to reproach them. Had He not already reproached
them for many things? Had He not said many things, and also said, "Woe
unto you, Scribes and Pharisees," [997] and many things besides? Yet
when He suffered, He said none of these things; not that He had not
what to say, but He waited for them to fulfil all things, and that all
the prophecies might be fulfilled of Him, of whom it had been said,
"And as a sheep before her shearer is dumb, so openeth He not His
mouth." [998] It behoved Him to be silent in His Passion, though not
hereafter to be silent in Judgment. For He had come to be judged, then,
who was hereafter coming to judge; and who was for this reason to come
with great power to judge, that He had been judged in great humility.
20. "For in Thee, O Lord, do I hope; Thou wilt hear, O Lord, my God"
(ver. 15). As if it were said to Him, "Wherefore openedst thou not thy
mouth? Wherefore didst Thou not say, `Refrain'? Wherefore didst Thou
not rebuke the unrighteous, while hanging on the Cross?" He goes on and
says, "For in Thee, O Lord, do I hope; Thou, O Lord my God, wilt hear."
He warns you what to do, should tribulation haply befall. For you seek
to defend yourself, and perhaps your defence is not listened to by any
one. Then are you confounded, as if you had lost your cause; because
you have none to defend or to bear testimony in your favour. "Keep" but
your "innocence" within, where no one can pervert thy cause.
False-witness has prevailed against you before men. Will it then
prevail before God, where your cause has to be pleaded? When God shall
be Judge, there shall be no other witness than your own conscience. In
the presence of a just judge, and of your own conscience, fear nothing
but your own cause. If you have not a bad cause, you will have no
accuser to dread; no false-witness to confute, nor witness to the truth
to look for. Do but bring into court a good conscience, that you may
say, "For in Thee, O Lord, do I hope; Thou, O Lord my God, wilt hear."
21. "For I said, Let not mine enemies ever rejoice over me. And when my
feet slip, they magnify themselves against me" (ver. 16). Again He
returns to the infirmity of His Body: and again the Head takes heed of
Its "feet." The Head is not in such a manner in Heaven, as to forsake
what It has on earth; He evidently sees and observes us. For sometimes,
as is the way of this life, our feet are "turned aside," and they slip
by falling into some sin; there the tongues of the enemy rise up with
the bitterest malignity. From this then we discern what they really had
in view, even while they kept silence. Then they speak with an
unsparing harshness; rejoicing to have discovered what they ought to
have grieved for. "And I said, Lest at any time my adversaries should
rejoice over me." I said this indeed; and yet it was perhaps for my
correction that Thou hast caused them to "magnify themselves against
me, when my feet slipped;" that is to say, when I stumbled, they were
elated, and said many things. For pity, not insult, was due from them
to the weak; even as the Apostle speaks: "Brethren, if a man be
overtaken in a fault, ye which are spiritual restore such an one in the
spirit of meekness;" and he combines the reason why: "considering
thyself also, lest thou also be tempted." [999] Not such as these were
the persons of whom He speaks: "And when my feet slipped, they rejoiced
greatly against me;" but they were such as those of whom He says
elsewhere: "They that hate me will rejoice if I fall."
22. "For I am prepared for the scourges" (ver. 17). Quite a magnificent
expression; as if He were saying, "It was even for this that I was
born; that I might suffer." For He was not to be born, [1000] but from
Adam, to whom the scourge is due. But sinners are in this life
sometimes not scourged at all, or are scourged less than their deserts:
because the wickedness of their heart is given over as already
desperate. Those, however, for whom eternal life is prepared, must
needs be scourged in this life: for that sentence is true: "My son,
faint not under the chastening of the Lord, neither be weary when thou
art rebuked of Him." [1001] "For whom the Lord loveth He chasteneth,
and scourgeth every son whom He receiveth." [1002] Let not mine enemies
therefore insult over me; let "them not magnify themselves;" and if my
Father scourgeth me, "I am prepared for the scourge;" because there is
an inheritance in store for me. Thou wilt not submit to the scourge:
the inheritance is not bestowed upon thee. For "every son" must needs
be scourged. So true it is that "every son" is scourged, that He spared
not even Him who had no sin. For "I am prepared for the scourges."
23. "And my sorrow is continually before me." What "sorrow" is that?
Perhaps, a sorrow for my scourge. And, in good truth, my brethren, in
good truth, let me say unto you, men do mourn for their scourges, not
for the causes on account of which they are scourged. Not such was the
person here. Listen, my brethren: If any person suffers any loss, he is
more ready to say, "I did not deserve to suffer it," than to consider
why he suffered it, mourning the loss of money, not mourning over that
of righteousness. If thou hast sinned, mourn for the loss of thy inward
treasure. Thou hast nothing in thy house, but perhaps thou art still
more empty in heart; but if thine heart is full of its Good, even thy
God, why dost thou not say, "The Lord gave, the Lord hath taken away;
as it pleased the Lord was it done. Blessed be the Name of the Lord."
[1003] Whence then was it that He was grieving? Was it for the
"scourging" wherewith He was scourged? God forbid. "And my sorrow"
(says He) "is continually before me." And as if we were to say, "What
sorrow? whence comes that sorrow?" he says: "For I declare mine
iniquity; and I will have a care for my sin" (ver. 18). See here the
reason for the sorrow! It is not a sorrow occasioned by the scourge;
not one for the remedy, not for the wound. For the scourge is a remedy
against sins. Hear, brethren; We are Christians, and yet if any one's
son dies, he mourns for him but does not mourn for him if he sins. It
is then, when he sees him sinning, that he ought to make mourning for
him, to lament over him. It is then he should restrain him, and give
him a rule to live by; should impose a discipline upon him: or if he
has done so, and the other has not taken heed, then was the time when
he ought to have been mourned over; then he was more fatally dead
whilst living in luxury, than when, by death, he brought his luxury to
its close: at that time, when he was doing such things in thine house,
he was not only "dead, but he stank also." [1004] These things were
worthy to be lamented, the others were such as might well be endured;
those, I say, were tolerable, these worthy to be mourned over. They
were to be mourned over in the same way that you have heard this person
mourn over them: "For I declare mine iniquity. I will have a care for
my sin." Be not free from anxiety when you have confessed your sin, as
if always able to confess thy sin, and to commit it again. Do thou
"declare thine iniquity in such a manner, as to have a care for thy
sin." What is meant by "having a care of thy sin"? To have a care of
thy wound. If you were to say, "I will have a care of my wound," what
would be meant by it, but I will do my endeavour to have it healed. For
this is "to have a care for one's sin," to be ever struggling, ever
endeavouring, ever exerting one's self, earnestly and zealously, to
heal one's wound. Behold! thou art from day to day mourning over thy
sins; but perhaps thy tears indeed flow, but thy hands are unemployed.
Do alms, redeem [1005] thy sins, let the poor rejoice of thy bounty,
that thou also mayest rejoice of the Grace of God. He is in want; so
art thou in want also: he is in want at thy hands; so art thou also in
want at God's hand. Dost thou despise one who needs thy aid; and shall
God not despise thee when thou needest His? Do thou therefore supply
the needs of him who is in want of thine aid; that God may supply thy
needs within. [1006] This is the meaning of, "I will have a care for my
sin." I will do all that ought to be done, to blot out and to heal my
sin. "And I will have a care for my sin."
24. "But mine enemies live" (ver. 19). They are well off: they rejoice
in worldly prosperity, while I am suffering, and "roaring with the
groaning of my heart." In what way do His enemies "live," in that He
hath said of them already, that they have "spoken vanity"? Hear in
another Psalm also: "Whose sons are as young plants; firmly rooted."
But above He had said, "Whose mouth speaketh vanity. Their daughters
polished after the similitude of a temple: their garners full bursting
forth more and more; their cattle fat, their sheep fruitful,
multiplying in their streets; no hedge falling into ruin; no cry in
their streets." [1007] "Mine enemies" then "live." This is their life;
this life they praise; this they set their hearts upon: this they hold
fast to their own ruin. For what follows? They pronounce "the people
that is in such a case" blessed. But what sayest thou, who "hast a care
for thy sin"? What sayest thou, who "confessest thine iniquity"? He
says, "Blessed is the people whose God is the Lord." [1008]
"But mine enemies live, and are strengthened against me, and they that
hate me wrongfully are multiplied." What is "hate me wrongfully"? They
hate me, who wish their good, whereas were they simply requiting evil
for evil, they would not be righteous; were they not to requite with
good the good done to them, they would be ungrateful: they, however,
who "hate wrongfully," actually return evil for good. Such were the
Jews; Christ came unto them with good things; they requited Him evil
for good. Beware, brethren, of this evil; it soon steals [1009] upon
us. Let no one of you think himself to be far removed from the danger,
because we said, "Such were the Jews." Should a brother, wishing your
good, rebuke you, and you hate him, you are like them. And observe, how
easily, how soon it is produced; and avoid an evil so great, a sin so
easily committed.
25. "They also that render evil for good, were speaking evil of me,
because I have pursued the thing that is just" (ver. 20). Therefore was
it that I was requited evil for good. What is meant by "pursued after
the thing that is just"? Not forsaken it. That you might not always
understand persecutio in a bad sense, He means by persecutus pursued
after, thoroughly followed. "Because I have followed the thing that is
just." Hear also our Head crying with a lamentable voice in His
Passion: "And they cast Me forth, Thy Darling, even as a dead man in
abomination." [1010] Was it not enough that He was "dead"? wherefore
"in abomination" also? Because He was crucified. For this death of the
Cross was a great abomination in their eyes, as they did not perceive
that it was spoken in prophecy, "Cursed is every one that hangeth on a
tree." [1011] For He did not Himself bring death; but He found it here,
propagated from the curse of the first man; and this same death of
ours, which had originated in sin, He had taken upon Himself, and hung
on the Tree. Lest therefore some persons should think (as some of the
Heretics think), that our Lord Jesus Christ had only a false body of
flesh; and that the death by which He made satisfaction on the Cross
was not a real death, the Prophet notices this, and says, "Cursed is
every one that hangeth on a tree." He shows then that the Son of God
died a true death, the death which was due to mortal flesh: lest if He
were not "accursed," you should think that He had not truly died. But
since that death was not an illusion, but had descended from that
original stock, which had been derived from the curse, when He said,
"Ye shall surely die:" [1012] and since a true death assuredly extended
even to Him, that a true life might extend itself to us, the curse of
death also did extend to Him, that the blessing of life might extend
even unto us. "And they cast Me forth, Thy Darling, even as a dead man
in abomination."
26. "Forsake me not, O Lord; O my God, depart not from me" (ver. 21).
Let us speak in Him, let us speak through Him (for He Himself
intercedeth for us), and let us say, "Forsake me not, O Lord my God."
And yet He had said, "My God! My God! why hast Thou forsaken Me?"
[1013] and He now says, "O My God, depart not from Me." If He does not
forsake the body, did He forsake the Head? Whose words then are these
but the First Man's? To show then that He carried about Him a true body
of flesh derived from him, He says, "My God, My God why hast Thou
forsaken Me?" God had not forsaken Him. If He does not forsake Thee,
who believest in Him, could the Father, the Son, and the Holy Ghost,
One God, forsake Christ? But He had transferred to Himself the person
of the First Man. We know by the words of an Apostle, that "our old man
is crucified with Him." [1014] We should not, however, be divested of
our old nature, had He not been crucified "in weakness." For it was to
this end that He came that we may be renewed in Him, because it is by
aspiration after Him, and by following the example of His suffering,
that we are renewed. Therefore that was the cry of infirmity; that cry,
I mean, in which it was said, "Why hast Thou forsaken Me?" Thence was
it said in that passage above, "the words of mine offences." As if He
were saying, These words are transferred to My Person from that of the
sinner.
27. "Depart not from me. Make haste to help me, Lord of my salvation"
(ver. 22). This is that very "salvation," Brethren, concerning which,
as the Apostle Peter saith, "Prophets have enquired diligently," [1015]
and though they have enquired diligently, yet have not found it. But
they searched into it, and foretold of it; while we have come and have
found what they sought for. And see, we ourselves too have not as yet
received it; and after us shall others also be born, and shall find,
what they also shall not receive, and shall pass away, that we may, all
of us together, receive the "penny of salvation in the end of the day,"
with the Prophets, the Patriarchs, and the Apostles. For you know that
the hired servants, or labourers, were taken into the vineyard at
different times; yet did they all receive their wages on an equal
footing. [1016] Apostles, then, and Prophets, and Martyrs, and
ourselves also, and those who will follow us to the end of the world,
it is in the End itself that we are to receive everlasting salvation;
that beholding the face of God, and contemplating His Glory, we may
praise Him for ever, free from imperfection, free from any punishment
of iniquity, free from every perversion of sin: praising Him; and no
longer longing after Him, but now clinging to Him for whom we used to
long to the very end, and in whom we did rejoice, in hope. For we shall
be in that City, where God is our Bliss, God is our Light, God is our
Bread, God is our Life; whatever good thing of ours there is, at being
absent from which we now grieve, we shall find in Him. In Him will be
that "rest," which when we "call to remembrance" now, we cannot choose
but grieve. For that is the "Sabbath" which we "call to remembrance;"
in the recollection of which, so great things have been said already;
and so great things ought to be said by us also, and ought never to
cease being said by us, not with our lips indeed, but in our heart: for
therefore do our lips cease to speak, that we may cry out with our
hearts. [1017]
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:
__________________________________________________________________
[944] Lat. XXXVII.
[945] Matt. v. 4.
[946] Futuri sunt in emendatione quidam salvi.
[947] Emendatio (alluding to emendes in the Latin of v. 1.).
[948] Utique arguet.
[949] Matt. xxv. 42.
[950] 1 Cor. iii. 15.
[951] 1 Cor. iii. 12.
[952] Per.
[953] [See Augustin's ideas as to a possible meaning of the text 1 Cor.
iii. 11-15 in vol. ii. this series, p. 474. He there propounds, as a
conjecture merely, a purification of some souls in the intermediate
state, which he does not care to reject. It is not his own theory; he
says, I do not contradict; possibly it is true." He thus proves there
was no dogma of any sort of purgatory in his day, and even this theory
is entirely inconsistent with the dogma as expounded in the Trent
Catechism.--C.]
[954] Gen. ii. 17.
[955] Job vi. 4.
[956] 1 Cor. xv. 53.
[957] Ps. xxii. 1.
[958] Ps. xxii. 18.
[959] Gen. ii. 24.
[960] Matt. xxv. 42, 43.
[961] Matt. xxv. 44, 45.
[962] Acts ix. 4.
[963] Matt. xix. 6.
[964] Ecclus. x. 12. [Note "as a Lesson:" part of Divine Service.--C.]
[965] Ps. vii. 16.
[966] 2 Cor. ii. 15.
[967] [Isa. lviii. 13.--C.]
[968] Song of Sol. i. 3, 4.
[969] Ps. xxxviii. 5.
[970] John xiv. 6.
[971] 1 Cor. ii. 10.
[972] John xiv. 8.
[973] John xiv. 9.
[974] John xiv. 21.
[975] St. Augustin, infirmatus; E.V. "troubled;" Prayer Book, "feeble;"
Vulgate, afflictus.
[976] Ps. xxxi. 22.
[977] Assumpta mente.
[978] 2 Cor. xii. 2, 4.
[979] 2 Cor. xii. 4.
[980] Rugiebam a gemitu cordis mei. E.V. "by reason of the
disquietness."
[981] Matt. vi. 6.
[982] 1 Thess. v. 17.
[983] Matt. xxiv. 12.
[984] Matt. v. 44.
[985] Gen. iii. 8.
[986] E.V. "and my friends stand aloof."
[987] Matt. xx. 22.
[988] Matt. xxii. 16.
[989] John ii. 25.
[990] Matt. xxii. 18.
[991] Isa. xxix. 13.
[992] John xxi. 15.
[993] Ps. cxlii. 4.
[994] Matt. xxvi. 60.
[995] Isa. liii. 9. St. Augustin, Ponam malos pro sepultura ejus.
Vulgate, Dabit impios, etc.
[996] Matt. xxviii. 13.
[997] Matt. xxiii. 13.
[998] Isa. liii. 7.
[999] Gal. vi. 1.
[1000] Al. "He would not suffer."
[1001] Prov. iii. 11.
[1002] Heb. xii. 6.
[1003] Job i. 21.
[1004] John xi. 39.
[1005] Fiant, redimantur.
[1006] Al. "fill thine inward parts."
[1007] Ps. cxliv. 12-14.
[1008] Ps. cxliv. 15.
[1009] Cito subintrat.
[1010] A few mss. of LXX. note this to be added here.
[1011] Deut. xxi. 23.
[1012] Gen. ii. 17.
[1013] Matt. xxvii. 46.
[1014] Rom. vi. 6.
[1015] 1 Pet. i. 10.
[1016] Matt. xx. 9.
[1017] [Heb. iv. 9. The Sabbath that "remaineth" is the only Sabbath
our author sees in this Psalm.--C.]