The Twelfth Sunday after
Trinity
ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving unto us that that our prayer dare not presume to ask, through Jesus Christ our Lord. Amen.
Source of Collect: Leo [460], revised by Gelasius [494]. (An 1662 revision by Bishop Cosin added and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. [Barbee and Zahl]
2nd Samuel xx, Psalms 76, 77 | 71,72
, 2 Corinthians iii. 4
& St. Mark vii. 31
Homily of Augustine on Psalm LXXI
2nd Samuel xx
And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel. So every man of Israel went up from after David, and followed Sheba the son of Bichri: but the men of Judah clave unto their king, from Jordan even to Jerusalem. And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood. Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present. So Amasa went to assemble the men of Judah: but he tarried longer than the set time which he had appointed him. And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than did Absalom: take thou thy lord's servants, and pursue after him, lest he get him fenced cities, and escape us. And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri. When they were at the great stone which is in Gibeon, Amasa went before them. And Joab's garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out. And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him. But Amasa took no heed to the sword that was in Joab's hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri. And one of Joab's men stood by him, and said, He that favoureth Joab, and he that is for David, let him go after Joab. And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still. When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri. And he went through all the tribes of Israel unto Abel, and to Bethmaachah, and all the Berites: and they were gathered together, and went also after him. And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down. Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee. And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear. Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter. I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD? And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy. The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall. Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.
2 Corinthians iii. 1 ( appointed lesson expanded to include vs 1-3. )
DO we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
St Mark vii. 31
JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Scripture from 1928
Book of Common Prayer & KJC
Collect information from The Collects of Thomas
Cranmer
Augustine
Psalm LXXI
2. The title then of this Psalm is, as usual, a title intimating on the
threshold what is being done in the house: "To David himself for the
sons of Jonadab, and for those that were first led captive." Jonadab
(he is commended to us in the prophecy of Jeremiah) was a certain man,
who had enjoined his sons not to drink wine, and not to dwell in
houses, but in tents. But the commandment of the father the sons kept
and observed, and by this earned a blessing from the Lord. [3077] Now
the Lord had not commanded this, but their own father. But they so
received it as though it were a commandment from the Lord their God;
for even though the Lord had not commanded that they should drink no
wine and should dwell in tents; yet the Lord had commanded that sons
should obey their father. In this case alone a son ought not to obey
his father, if his father should have commanded anything contrary to
the Lord his God. For indeed the father ought not to be angry, when God
is preferred before him. But when a father doth command that which is
not contrary to God; he must be heard as God is: because to obey one's
father God hath enjoined. God then blessed the sons of Jonadab because
of their obedience, and thrust them in the teeth of His disobedient
people, reproaching them, because while the sons of Jonadab were
obedient to their father, they obeyed not their God. But while Jeremiah
was treating of these topics, he had this object in regard to the
people of Israel, that they should prepare themselves to be led for
captivity into Babylon, and should not hope for any other thing, but
that they were to be captives. The title then of this Psalm seemeth
from thence to have taken its hue, so that when he had said, "Of the
sons of Jonadab;" he added, "and of them that were first led captive:"
not that the sons of Jonadab were led captive, but because to them that
were to be led captive there were opposed the sons of Jonadab, because
they were obedient to their father: in order that they might understand
that they had been made captive, because they were not obedient to God.
It is added also that Jonadab is interpreted, "the Lord's spontaneous
one." What is this, the Lord's spontaneous one? Serving God freely with
the will. What is, the Lord's spontaneous one? "In me are, O God, Thy
vows, which I will render of praise to Thee." [3078] What is, the
Lord's spontaneous one? "Voluntarily I will sacrifice to Thee." [3079]
For if the Apostolic teaching admonisheth a slave to serve a human
master, not as though of necessity, but of good will, and by freely
serving make himself in heart free; how much more must God be served
with whole and full and free will, who seeth thy very will?...The first
man made us captive, the second man hath delivered us from captivity.
"For as in Adam all die, so also in Christ all shall be made alive."
But in Adam they die through the flesh's nativity, in Christ they are
delivered through the heart's faith. It was not in thy power not to be
born of Adam: it is in thy power to believe in Christ. Howsoever much
then thou shalt have willed to belong to the first man, unto captivity
thou wilt belong. And what is, shalt have willed to belong? or what is,
shalt belong? Already thou belongest: cry out, "Who shall deliver me
from the body of this death?" [3080] Let us hear then this man crying
out this.
3. "O God, in Thee I have hoped, O Lord, I shall not be confounded for
everlasting" (ver. 1). Already I have been confounded, but not for
everlasting. For how is he not confounded, to whom is said, "What fruit
had ye in these things wherein ye now blush?" [3081] What then shall be
done, that we may not be confounded for everlasting? "Draw near unto
Him, and be ye enlightened, and your faces shall not blush." [3082]
Confounded ye are in Adam, withdraw from Adam, draw near unto Christ,
and then ye shall not be confounded. "In Thee I have hoped, O Lord, I
shall not be confounded for everlasting." If in myself I am now [3083]
confounded, in Thee I shall not be confounded for everlasting.
4. "In Thine own righteousness deliver me, and save me" (ver. 2). Not
in mine own, but in Thine own: for if in mine own, I shall be one of
those whereof he saith, "Being ignorant of God's righteousness, and
their own righteousness willing to establish, to the righteousness of
God they were not made subject." [3084] Therefore, "in Thine own
righteousness," not in mine. For mine is what? Iniquity hath gone
before. And when I shall be righteous, Thine own righteousness it will
be: for by righteousness given to me by Thee I shall be righteous; and
it shall be so mine, as that it be Thine, that is, given to me by Thee.
For I believe on Him that justifieth an ungodly man, so that my faith
is counted for righteousness. [3085] Even so then the righteousness
shall be mine, not however as though mine own, not as though by mine
own self given to myself: as they thought who through the letter made
their boast, and rejected grace....It is a small thing then that thou
acknowledge the good thing which is in thee to be from God, unless also
on that account thou exalt not thyself above him that hath not yet, who
perchance when he shall have received, will outstrip thee. For when
Saul was a stoner of Stephen, [3086] how many were the Christians of
whom he was persecutor! Nevertheless, when he was converted, all that
had gone before he surpassed. Therefore say thou to God that which thou
hearest in the Psalm, "In Thee I have hoped, O Lord, I shall not be
confounded for everlasting: in Thine own righteousness," not in mine,
"deliver me, and save me." "Incline unto me Thine ear." This also is a
confession of humility. He that saith, "Incline unto me," is confessing
that he is lying like a sick man laid at the feet of the Physician
standing. Lastly, observe that it is a sick man that is speaking:
"Incline unto me Thine ear, and save me."
5. "Be Thou unto me for a protecting God" (ver. 3). Let not the darts
of the enemy reach unto me: for I am not able to protect myself. And a
small thing is "protecting:" he hath added, "and for a walled place,
that Thou mayest save me." "For a walled place" be Thou to me, be Thou
my walled place....Behold, God Himself hath become the place of thy
fleeing unto, who at first was the fearful object of thy fleeing from.
"For a walled place," he saith, be Thou to me, "that Thou mayest save
me." I shall not be safe except in Thee: except Thou shalt have been my
rest, my sickness shall not be able to be made whole. Lift me from the
earth; upon Thee I will lie, in order that I may rise unto a walled
place. What can be better walled? When unto that place thou shalt have
fled for refuge, tell me what adversaries thou wilt dread? Who will lie
in wait, and come at thee? A certain man is said from the summit of a
mountain to have cried out, when an Emperor was passing by, "I speak
not [3087] of thee:" the other is said to have looked back and to have
said, "Nor I of thee." He had despised an Emperor with glittering arms,
with mighty army. From whence? From a strong place. If he was secure on
a high spot of earth, how secure art thou on Him by whom heaven and
earth were made? I, if for myself I shall have chosen another place,
shall not be able to be safe. Choose thou indeed, O man, if thou shalt
have found one, a place better walled. There is not then a place
whither to flee from Him, except we flee to Him. If thou wilt escape
Him angry, flee to Him appeased. "For my firmament and my refuge Thou
art." "My firmament" is what? Through Thee I am firm, and by Thee I am
firm. "For my firmament and my refuge Thou art:" in order that I may be
made firm by Thee, in whatever respects I shall have been made infirm
in myself, I will flee for refuge unto Thee. For firm the grace of
Christ maketh thee, and immovable against all temptations of the enemy.
But there is there too human frailness, there is there still the first
captivity, there is there too the law in the members fighting against
the law of the mind, and willing to lead captive in the law of sin:
[3088] still the body which is corrupt presseth down the soul. [3089]
Howsoever firm thou be by the grace of God, so long as thou still
bearest an earthly vessel, wherein the treasure of God is, something
must be dreaded even from that same vessel of clay. [3090] Therefore
"my firmament Thou art," in order that I may be firm in this world
against all temptations. But if many they are, and they trouble me: "my
refuge Thou art." For I will confess mine infirmity, to the end that I
may be timid like a "hare," because I am full of thorns like a
"hedgehog." And as in another Psalm is said, "The rock is a refuge for
the hedgehogs and the hares:" [3091] but the Rock was Christ. [3092]
6. "O God, deliver me from the hand of the sinner" (ver. 4). Generally,
sinners, among whom is toiling he that is now to be delivered from
captivity: he that now crieth, "Unhappy man I, who shall deliver me
from the body of this death? The grace of God through Jesus Christ our
Lord." [3093] Within is a foe, that law in the members; there are
without also enemies: unto what cryest thou? Unto Him, to whom hath
been cried, "From my secret sins cleanse me, O Lord, and from strange
sins spare Thy servant." [3094] ...But these sinners are of two kinds:
there are some that have received Law, there are others that have not
received: all the heathen have not received Law, all Jews and
Christians have received Law. Therefore the general term is sinner;
either a transgressor of the Law, if he hath received Law; or only
unjust without Law, if he hath not received the Law. Of both kinds
speaketh the Apostle, and saith, "They that without Law have sinned,
without Law shall perish, and they that in the Law have sinned, by the
Law shall be judged." [3095] But thou that amid both kinds dost groan,
say to God that which thou hearest in the Psalm, "My God, deliver me
from the hand of the sinner." Of what sinner? "From the hand of him
that transgresseth the Law, and of the unjust man." He that
transgresseth the Law is indeed also unjust; for not unjust he is not,
that transgresseth the Law: but every one that transgresseth the Law is
unjust, not every unjust man doth transgress the Law. For, "Where there
is not a Law," saith the Apostle, "neither is there transgression."
[3096] They then that have not received Law, may be called unjust,
transgressors they cannot be called. Both are judged after their
deservings. But I that from captivity will to be delivered through Thy
grace, cry to Thee, "Deliver me from the hand of the sinner." What is,
from the hand of him? From the power of him, that while he is raging,
he lead me not unto consenting with him; that while he lieth in wait,
he persuade not to iniquity. "From the hand of the sinner and of the
unjust man."...
7. Lastly, there followeth the reason why I say this: "for Thou art my
patience" (ver. 5). Now if He is patience rightly, He is that also
which followeth, "O Lord, my hope from my youth." My patience, because
my hope: or rather my hope, because my patience. "Tribulation," saith
the Apostle, "worketh patience, patience probation, but probation hope,
but hope confoundeth not." [3097] With reason in Thee I have hoped, O
Lord, I shall not be confounded for everlasting. "O Lord, my hope from
my youth." From thy youth is God thy hope? Is He not also from thy
boyhood, and from thine infancy? Certainly, saith he. For see what
followeth, that thou mayest not think that I have said this, "my hope
from my youth," as if God noways profited mine infancy or my boyhood;
hear what followeth: "In Thee I have been strengthened from the womb."
Hear yet: "From the belly of my mother Thou art my Protector" (ver. 6).
Why then, "from my youth," except it was the period from which I began
to hope in Thee? For before in Thee I was not hoping, though Thou wast
my Protector, that didst lead me safe unto the time, when I learned to
hope in Thee. But from my youth I began in Thee to hope, from the time
when Thou didst arm me against the Devil, so that in the girding of Thy
host being armed with Thy faith, love, hope, and the rest of Thy gifts,
I waged conflict against Thine invisible enemies, and heard from the
Apostle, "There is not for us a wrestling against flesh and blood, but
against principalities, and powers," etc. [3098] There a young man it
is that doth fight against these things: but though he be a young man,
he falleth, unless He be the hope of Him to whom he crieth, "O Lord, my
hope from my youth." "In Thee is my singing alway." Is it only from the
time when I began to hope in Thee until now? Nay, but "alway." What is,
"alway"? Not only in the time of faith, but also in the time of sight.
For now, "So long as we are in the body we are absent from the Lord:
for by faith we walk, not by sight:" [3099] there will be a time when
we shall see that which being not seen we believe: but when that hath
been seen which we believe, we shall rejoice: but when that hath been
seen which they believed not, ungodly men shall be confounded. Then
will come the substance whereof there is now the hope. But, "Hope which
is seen is not hope. But if that which we see not we hope for, through
patience we wait for it." [3100] Now then thou groanest, now unto a
place of refuge thou runnest, in order that thou mayest be saved; now
being in infirmity thou entreatest the Physician: what, when thou shalt
have received perfect soundness also, what when thou shall have been
made "equal to the Angels of God," [3101] wilt thou then perchance
forget that grace, whereby thou hast been delivered? Far be it.
8. "As it were a monster I have become unto many" (ver. 7). Here in
time of hope, in time of groaning, in time of humiliation, in time of
sorrow, in time of infirmity, in time of the voice from the
fetters--here then what? "As it were a monster I have become unto
many." Why, "As it were a monster"? Why do they insult me that think me
a monster? Because I believe that which I see not. For they being happy
in those things which they see, exult in drink, in wantonness, in
chamberings, in covetousness, in riches, in robberies, in secular
dignities, in the whitening of a mud wall, in these things they exult:
but I walk in a different way, contemning those things which are
present, and fearing even the prosperous things of the world, and
secure in no other thing but the promises of God. And they, "Let us eat
and drink, for to-morrow we die." [3102] What sayest thou? Repeat it:
"let us eat," he saith, "and drink." Come now, what hast thou said
afterwards? "for to-morrow we die." Thou hast terrified, not led me
astray. Certainly by the very thing which thou hast said afterwards,
thou hast stricken me with fear to consent with thee. "For to-morrow we
die," thou hast said: and there hath preceded, "Let us eat and drink."
For when thou hadst said, "Let us eat and drink;" thou didst add, "for
to-morrow we die." Hear the other side from me, "Yea let us fast and
pray, `for to-morrow we die.'" I keeping this way, strait and narrow,
"as it were a monster have become unto many: but Thou art a strong
helper." Be Thou with me, O Lord Jesus, to say to me, faint not in the
narrow way, I first have gone along it, I am the way itself, [3103] I
lead, in Myself I lead, unto Myself I lead home. Therefore though "a
monster I have become unto many;" nevertheless I will not fear, for
"Thou art a strong Helper."
9. "Let my mouth be fulfilled with praise, that with hymn I may tell of
Thy glory, all the day long Thy magnificence" (ver. 8). What is "all
the day long"? Without intermission. In prosperity, because Thou dost
comfort: in adversity, because Thou dost correct: before I was in
being, because Thou didst make; when I was in being, because Thou didst
give health: when I had sinned, because Thou didst forgive; when I was
converted, because Thou didst help; when I had persevered, because Thou
didst crown.
10. My hope from my youth, "cast me not away in time of old age" (ver.
9). What is this time of old age? "When my strength shall fail, forsake
Thou not me." Here God maketh this answer to thee, yea indeed let thy
strength fail, in order that in thee mine may abide: in order that thou
mayest say with the Apostle, "When I am made weak, then I am mighty."
[3104] Fear not, that thou be cast away in that weakness, in that old
age. But why? Was not thy Lord made weak on the Cross? Did not most
mighty men and fat bulls before Him, as though a man of no strength,
made captive and oppressed, shake the head and say, "If Son of God He
is, let Him come down from the Cross"? [3105] Has he deserted because
He was made weak, who preferred not to come down from the Cross, lest
He should seem not to have displayed power, but to have yielded to them
reviling? What did He hanging teach thee, that would not come down, but
patience amid men reviling, but that thou shouldest be strong in thy
God? Perchance too in His person was said, "As it were a monster I have
become unto many, and Thou art a strong Helper." [3106] In His person
according to His weakness, not according to His power; according to
that whereby He had transformed us into Himself, not according to that
wherein He had Himself come down. For He became a monster unto many.
And perchance the same was the old age of Him; because on account of
its oldness it is not improperly called old age, and the Apostle saith,
"Our old man hath been crucified together with Him." [3107] If there
was there our old man, old age was there; because old, old age. [3108]
Nevertheless, because a true saying is, "Renewed as an eagle's shall be
Thy youth;" [3109] He rose Himself the third day, promised a
resurrection at the end of the world. Already there hath gone before
the Head, the members are to follow. Why dost thou fear lest He should
forsake thee, lest He cast thee away for the time of old age, when thy
strength shall have failed? Yea at that time in thee will be the
strength of Him, when thy strength shall have failed.
11. Why do I say this? "For mine enemies have spoken against me, and
they that were keeping watch for My soul, have taken counsel together
(ver. 10): saying, God hath forsaken Him, persecute Him, and seize Him,
for there is no one to deliver Him" (ver. 11). This hath been said
concerning Christ. For He that with the great power of Divinity,
wherein He is equal to the Father, had raised to life dead persons, on
a sudden in the hands of enemies became weak, and as if having no
power, was seized. When would He have been seized, except they had
first said in their heart, "God hath forsaken Him?" Whence there was
that voice on the Cross, "My God, My God, why hast Thou forsaken Me?"
[3110] So then did God forsake Christ, though "God was in Christ
reconciling the world to Himself," [3111] though Christ was also God,
out of the Jews indeed according to the flesh, "Who is over all things,
God blessed for ever," [3112] --did God forsake Him? Far be it. But in
our old man our voice it was, because our old man was crucified
together with Him: [3113] and of that same our old man He had taken a
Body, because Mary was of Adam. Therefore the very thing which they
thought, from the Cross He said, "Why hast Thou forsaken Me?" [3114]
Why do these men think Me left alone to their evil? What is, think Me
forsaken in their evil? "For if they had known, the Lord of glory they
had never crucified. [3115] Persecute and seize Him." More familiarly
however, brethren, let us take this of the members of Christ, and
acknowledge our own voice in these words: because even He used such
words in our person, not in His own power and majesty; but in that
which He became for our sakes, not according to that which He was, who
hath made us.
12. "O Lord, my God, be not far from me" (ver. 12). So it is, and the
Lord is not far off at all. For, "The Lord is nigh unto them that have
bruised the heart." [3116] "My God, unto my help look Thou." "Be they
confounded and fail that engage [3117] my soul" (ver. 13). What hath he
desired? "Be they confounded and fail." Why hath he desired it? "That
engage my soul"? What is, "That engage my soul"? Engaging as it were
unto some quarrel. For they are said to be engaged that are challenged
to quarrel. If then so it is, let us beware of men that engage our
soul. What is, "That engage our soul"? First provoking us to withstand
God, in order that in our evil things God may displease us. For when
art thou right, so that to thee the God of Israel may be good, good to
men right in heart? [3118] When art thou right? Wilt thou hear? When in
that good which thou doest, God is pleasing to thee; but in that evil
which thou sufferest, God is not displeasing to thee. See ye what I
have said, brethren, and be ye on your guard against men that engage
your souls. For all men that deal with you in order to make you be
wearied in sorrows and tribulations, have this aim, namely, that God
may be displeasing to you in that which ye suffer, and there may go
forth from your mouth, "What is this? For what have I done?" Now then
hast thou done nothing of evil, and art thou just, He unjust? A sinner
I am, thou sayest, I confess, just I call not myself. But what, sinner,
hast thou by any means done so much evil as he with whom it is well? As
much as Gaiuseius? [3119] I know the evil doings of him, I know the
iniquities of him, from which I, though a sinner, am very far; and yet
I see him abounding in all good things, and I am suffering so great
evil things. I do not then say, O God, "what have I done" to Thee,
because I have done nothing at all of evil; but because I have not done
so much as to deserve to suffer these things. Again, art thou just, He
unjust? Wake up, wretched man, thy soul hath been engaged! I have not,
he saith, called myself just. What then sayest thou? A sinner I am, but
I did not commit so great sins, as to deserve to suffer these things.
Thou sayest not then to God, just I am, and Thou art unjust: but thou
sayest, unjust I am, but Thou art more unjust. Behold thy soul hath
been engaged, behold now thy soul wageth war. What? Against whom? Thy
soul, against God; that which hath been made against Him by whom it was
made. Even because thou art in being to cry out against Him, thou art
ungrateful. Return, then, to the confession of thy sickness, and beg
the healing hand of the Physician. Think thou not they are happy who
flourish for a time. Thou art being chastised, they are being spared:
perchance for thee chastised and amended an inheritance is being kept
in reserve....Lastly, see what followeth, "Let them put on confusion
and shame, that think evil things to me." "Confusion and shame,"
confusion because of a bad conscience, shame because of modesty. Let
this befall them, and they will be good....
13. "But I alway in Thee will hope, and will add to all Thy praise"
(ver. 14). What is this? "I will add to all Thy praise," ought to move
us. More perfect wilt thou make the praise of God? Is there anything to
be superadded? If already that is all praise, wilt thou add anything?
God was praised in all His good deeds, in every creature of His, in the
whole establishment of all things, in the government and regulation of
ages, in the order of seasons, in the height of Heaven, in the
fruitfulness of the regions of earth, in the encircling of the sea, in
every excellency of the creature everywhere brought forth, in the sons
of men themselves, in the giving of the Law, in delivering His people
from the captivity of the Egyptians, and all the rest of His wonderful
works: not yet He had been praised for having raised up flesh unto life
eternal. Be there then this praise added by the Resurrection of our
Lord Jesus Christ: in order that here we may perceive His voice above
all past praise: thus it is that we rightly understand this also....
14. "My mouth shall tell out Thy righteousness" (ver. 15): not mine.
From thence I will add to all Thy praise: because even that I am
righteous, if righteous I am, is Thy righteousness in me, not mine own:
for Thou dost justify the ungodly. [3120] "All the day long Thy
salvation." What is, "Thy salvation"? Let no one assume to himself,
that he saveth himself, "Of the Lord is Salvation." [3121] Not any one
by himself saveth himself, "Vain is man's salvation." [3122] "All the
day long Thy Salvation:" at all times. Something of adversity cometh,
preach the Salvation of the Lord: something of prosperity cometh,
preach the Salvation of the Lord. Do not preach in prosperity, and hold
thy peace in adversity: otherwise there will not be that which hath
been said, "all the day long." For all the day long is day together
with its own night. Do we when we say, for example, thirty days have
gone by, mention the nights also; do we not under the very term days
include the nights also? In Genesis what was said? "The evening was
made, and the morning was made, one day." [3123] Therefore a whole day
is the day together with its own night: for the night doth serve the
day, not the day the night. Whatever thou doest in mortal flesh, ought
to serve righteousness: whatever thou doest by the commandment of God,
be it not done for the sake of the advantage of the flesh, lest day
serve night. Therefore all the day long speak of the praise of God, to
wit, in prosperity and in adversity; in prosperity, as though in the
day time; in adversity, as though in the night time: all the day long
nevertheless speak of the praise of God, so that thou mayest not have
sung to no purpose, "I will bless God at every time, alway the praise
of Him is in my mouth." [3124] ...
15. Therefore, he saith, "For I have not known tradings." [3125] What
are these tradings? Let traders hear and change their life; and if they
have been such, be not such; let them not know what they have been, let
them forget; lastly, let them not approve, not praise; let them
disapprove, condemn, be changed, if trading is a sin. For on this
account, O thou trader, because of a certain eagerness for getting,
whenever thou shalt have suffered loss, thou wilt blaspheme; and there
will not be in thee that which hath been spoken of, "all the day long
Thy praise." But whenever for the price of the goods which thou art
selling, thou not only liest, but even falsely swearest; how in thy
mouth all the day long is there the praise of God? While, if thou art a
Christian, even out of thy mouth the name of God is being blasphemed,
so that men say, see what sort of men are Christians! Therefore if this
man for this reason speaketh the praise of God all the day long,
because he hath not known tradings; let Christians amend themselves,
let them not trade. But a trader saith to me, behold I bring indeed
from a distant quarter merchandise unto these places, wherein there are
not those things which I have brought, by which means I may gain a
living: I ask but as reward for my labour, that I may sell dearer than
I have bought: for whence can I live, when it hath been written, "the
worker is worthy of his reward"? [3126] But he is treating of lying, of
false swearing. This is the fault of me, not of trading: for I should
not, if I would, be unable to do without this fault. I then, the
merchant, do not shift mine own fault to trading: but if I lie, it is I
that lie, not the trade. For I might say, for so much I bought, but for
so much I will sell; if thou pleasest, buy. For the buyer hearing this
truth would not be offended, and not a whit less all men would resort
to me: because they would love truth more than gain. Of this then, he
saith, admonish me, that I lie not, that I forswear not; not to
relinquish business whereby I maintain myself. For to what dost thou
put me when thou puttest me away from this? Perchance to some craft? I
will be a shoemaker, I will make shoes for men. Are not they too liars?
are not they too false-swearers? Do they not, when they have contracted
to make shoes for one man, when they have received money from another
man, give up that which they were making, and undertake to make for
another, and deceive him for whom they have promised to make speedily?
Do they not often say, to-day I am about it, to-day I'll get them done?
Secondly, in the very sewing do they not commit as many frauds? These
are their doings and these are their sayings: but they are themselves
evil, not the calling which they profess. All evil artificers, then,
not fearing God, either for gain, or for fear of loss or want, do lie,
do forswear themselves; there is no continual praise of God in them.
How then dost thou withdraw me from trading? Wouldest thou that I be a
farmer, and murmur against God thundering, so that, fearing hail, I
consult a wizard, in order to learn what to do to protect me against
the weather; so that I desire famine for the poor, in order that I may
be able to sell what I have kept in store? Unto this dost thou bring
me? But good farmers, thou sayest, do not such things. Nor do good
traders do those things. But why, even to have sons is an evil thing,
for when their head is in pain, evil and unbelieving mothers seek for
impious charms and incantations? These are the sins of men, not of
things. A trader might thus speak to me--Look then, O Bishop, how thou
understand the tradings which thou hast read in the Psalm: lest
perchance thou understand not, and yet forbid me trading. Admonish me
then how I should live; if well, it shall be well with me: one thing
however I know, that if I shall have been evil, it is not trading that
maketh me so, but my iniquity. Whenever truth is spoken, there is
nothing to be said against it.
16. Let us inquire then what he hath called tradings, which indeed he
that hath not known, all the day long doth praise God. Trading [3127]
even in the Greek language is derived from action, and in the Latin
from want of inaction: but whether it be from action or want of
inaction, let us examine what it is. For they that are active traders,
rely as it were upon their own action, they praise their works, they
attain not to the grace of God. Therefore traders are opposed to that
grace which this Psalm doth commend. For it doth commend that grace, in
order that no one may boast of his own works. Because in a certain
place is said, "Physicians shall not raise to life," [3128] ought men
to abandon medicine? But what is this? Under this name are understood
proud men, promising salvation to men, whereas "of the Lord is
Salvation." [3129] ...With reason the Lord drave from the Temple them
to whom He said, "It is written, My House shall be called the House of
prayer, but ye have made it a house of trading;" [3130] that is,
boasting of your works, seeking no inaction, nor hearing the Scripture
speaking against your unrest and trading, "be ye still, and see that I
am the Lord." [3131] ...
17. But there is in some copies, "For I have not known literature."
Where some books have "trading," there others "literature:" how they
may accord is a hard matter to find out; and yet the discrepancy of
interpreters perchance showeth the meaning, introduceth no error. Let
us inquire then how to understand literature also, lest we offend
grammarians in the same way as we did traders a little before: because
a grammarian too may live honourably in his calling, and neither
forswear nor lie. Let us examine then the literature which he hath not
known, in whose mouth all the day long is the praise of God. There is a
sort of literature of the Jews: for to them let us refer this; there we
shall find what hath been said: just as when we were inquiring about
traders, on the score of actions and works, we found that to be called
detestable trading, which the Apostle hath branded, saying, "For being
ignorant of God's righteousness, and willing to establish their own, to
the righteousness of God they were not made subject." [3132] ...Just as
then we found out the former charge against traders, that is men
boasting of action, exalting themselves because of business which
admitteth no inaction, unquiet men rather than good workmen; because
good workmen are those in whom God worketh; so also we find a sort of
literature among the Jews....Moses wrote five books: but in the five
porches encircling the pool, [3133] sick men were lying, but they could
not be healed. See how the letter remained, convicting the guilty, not
saving the unrighteous. For in those five porches, a figure of the five
books, sick men were given over rather than made whole. What then in
that place did make whole a sick man? The moving of the water. When
that pool was moved there went down a sick man, and there was made
whole one, one [3134] because of unity: whatsoever other man went down
unto that same moving was not made whole. How then was there commended
the unity of the Body crying from the ends of the earth? Another man
was not healed, except again the pool were moved. The moving of the
pool then did signify the perturbation of the people of the Jews when
the Lord Jesus Christ came. For at the coming of an Angel the water in
the pool was perceived to be moved. The water then encircled with five
porches was the Jewish nation encircled by the Law. And in the porches
the sick lay, and in the water alone when troubled and moved they were
healed. The Lord came, troubled was the water; He was crucified, may He
come down in order that the sick man may be made whole. What is, may He
come down? May He humble Himself. Therefore whosoever ye be that love
the letter without grace, in the porches ye will remain, sick ye will
be, lying ill, not growing well....For the same figure also it is that
Eliseus at first sent a staff by his servant to raise up the dead
child. There had died the son of a widow his hostess; it was reported
to him, to his servant he gave his staff: go thou, he saith, lay it on
the dead child. Did the prophet not know what he was doing? The servant
went before, he laid the staff upon the dead, the dead arose not. "For
if there had been given a law which could have made alive, surely out
of the law there had been righteousness." [3135] The law sent by the
servant made not alive: and yet he sent his staff by the servant, who
himself afterwards followed, and made alive. [3136] For when that
infant arose not, Eliseus came himself, now bearing the type of the
Lord, who had sent before his servant with the staff, as though with
the Law: he came to the child that was lying dead, he laid his limbs
upon it. The one was an infant, the other a grown man: he contracted
and shortened in a manner the size of his full growth, in order that he
might fit the dead child. The dead then arose, when he being alive
adapted himself to the dead: and the Master did that which the staff
did not; and grace did that which the letter did not. They then that
have remained in the staff, glory in the letter; and therefore are not
made alive. But I will to glory concerning Thy grace....In that same
grace I glorying "literature have not known:" that is, men on the
letter relying, and from grace recoiling, with whole heart I have
rejected.
18. With reason there followeth, "I will enter into the power of the
Lord:" not mine own, but the Lord's. For they gloried in their own
power of the letter, therefore grace joined to the letter they knew
not....But because "the letter killeth, but the Spirit maketh alive:"
[3137] "I have not known literature, and I will enter into the power of
the Lord." Therefore this verse following doth strengthen and perfect
the sense, so as to fix it in the hearts of men, and not suffer any
other interpretation to steal in from any quarter. "O Lord, I will be
mindful of Thy righteousness alone" (ver. 16). Ah! "alone." Why hath he
added "alone," I ask you? It would suffice to say, "I will be mindful
of Thy righteousness." "alone," he saith, entirely: there of mine own I
think not. "For what hast thou which thou hast not received? But if
also thou hast received, why dost thou glory as if thou hast not
received." [3138] Thy righteousness alone doth deliver me, what is mine
own alone is nought but sins. May I not glory then of my own strength,
may I not remain in the letter; may I reject "literature," that is, men
glorying of the letter, and on their own strength perversely, like men
frantic, relying: may I reject such men, may I enter into the power of
the Lord, so that when I am weak, then I may be mighty; in order that
Thou in me mayest be mighty, for, "I will be mindful of Thy
righteousness alone."
19. "O God, Thou hast taught me from my youth" (ver. 17). What hast
thou taught me? That of Thy righteousness alone I ought to be mindful.
For reviewing my past life, I see what was owing to me, and what I have
received instead of that which was owing to me. There was owing
punishment, there hath been paid grace: there was owing hell, there
hath been given life eternal. "O God, Thou hast taught me from my
youth." From the very beginning of my faith, wherewith Thou hast
renewed me, Thou didst teach me that nothing had preceded in me, whence
I might say that there was owing to me what Thou hast given. For who is
turned to God save from iniquity? Who is redeemed save from captivity?
But who can say that unjust was his captivity, when he forsook his
Captain and fell off to the deserter? God is for our Captain, [3139]
the devil a deserter: the Captain gave a commandment, the deserter
suggested guile: [3140] where were thine ears between precept and
deceit? was the devil better than God? Better he that revolted [3141]
than He that made thee? Thou didst believe what the devil promised, and
didst find what God threatened. Now then out of captivity being
delivered, still however in hope, not yet in substance, walking by
faith, not yet by sight, "O God," he saith, "Thou hast taught me from
my youth." From the time that I have been turned to Thee, [3142]
renewed by Thee who had been made by Thee, re-created who had been
created, re-formed who had been formed: from the time that I have been
converted, I have learned that no merits of mine have preceded, but
that Thy grace hath come to me gratis, in order that I might be mindful
of Thy righteousness alone.
20. What next after youth? For, "Thou hast taught me," he saith, "from
my youth:" what after youth? For in that same first conversion of thine
thou didst learn, how before conversion thou wast not just, but
iniquity preceded, in order that iniquity being banished, there might
succeed love: and having been renewed into a new man, only in hope, not
yet in substance, thou didst learn how nothing of thy good had
preceded, and by the grace of God thou wast converted to God: now
perchance since the time that thou hast been converted wilt thou have
anything of thine own, and on thy own strength oughtest thou to rely?
Just as men are wont to say, now leave me, it was necessary for thee to
show me the way; it is sufficient, I will walk in the way. And he that
hath shown thee the way, "wilt thou not that I conduct thee to the
place?" But thou, if thou art conceited, "let me alone, it is enough, I
will walk in the way." Thou art left, and through thy weakness again
thou wilt lose the way. Good were it for thee that He should have
conducted thee, who first put thee in the way. But unless He too lead
thee, again also thou wilt stray: say to Him then, "Conduct me, O Lord,
in Thy way, and I will walk in Thy truth." [3143] But thy having
entered on the way, is youth, the very renewal and beginning of the
faith. For before thou wast walking through thy own ways a vagabond;
straying through woody places, through rough places, torn in all thy
limbs, thou wast seeking a home, that is, a sort of settlement of thy
spirit, where thou mightest say, it is well; and being in security
mightest say it, at rest from every uneasiness, from every trial, in a
word from every captivity; and thou didst not find. What shall I say?
Came there to thee one to show thee the way? There came to thee the Way
itself, and thou wast set therein by no merits of thine preceding, for
evidently thou wast straying. What, since the time that thou hast set
foot therein dost thou now direct thyself? Doth He that hath taught
thee the way now leave thee? No, he saith: "Thou hast taught me from my
youth; and even until now I will tell forth Thy wonderful works." For a
wonderful thing is that which still Thou doest; namely, that Thou dost
direct me, who in the way hast put me: and these are Thy wonderful
works. What dost thou think to be the wonderful works of God? What is
more wonderful among God's wonderful works, than the raising the dead?
But am I by any means dead, thou sayest? Unless dead thou hadst been,
there would not have been said to thee, "Rise, thou that sleepest, and
arise from the dead, and Christ shall enlighten thee." [3144] Dead are
all unbelievers, all unrighteous men; in body they live, but in heart
they are extinct. But he that raiseth a man dead according to the body,
doth bring him back to see this light and to breathe this air: but he
that raiseth is not himself light and air to him; he beginneth to see,
as he saw before. A soul is not so resuscitated. For a soul is
resuscitated by God; though even a body is resuscitated by God: but
God, when He doth resuscitate a body, to the world doth bring it back:
when He doth resuscitate a soul, to Himself He bringeth it back. If the
air of this world be withdrawn, there dieth body: if God be withdrawn,
there dieth soul. When then God doth resuscitate a soul, unless there
be with her He that hath resuscitated, she being resuscitated liveth
not. For He doth not resuscitate, and then leave her to live to
herself: in the same manner as Lazarus, when he was resuscitated after
being four days dead, was resuscitated by the Lord's corporal
presence....The Lord withdrew from that same city or from that spot,
did Lazarus cease to live? Not so is the soul resuscitated: God doth
resuscitate her, she dieth if God shall have withdrawn. For I will
speak boldly, brethren, but yet the truth. Two lives there are, one of
the body, another of the soul: as the life of the body is the soul, so
the life of the soul is God: in like manner as, if the soul forsake,
the body dieth: so the soul dieth, if God forsake. This then is His
grace, namely, that He resuscitate and be with us. Because then He doth
resuscitate us from our past death, and doth renew in a manner our
life, we say to Him, "O God, Thou hast taught me from my youth." But
because He doth not withdraw from those whom He resuscitateth, lest
when He shall have withdrawn from them they die, we say to Him, "and
even until now I will tell forth Thy wonderful works:" because while
Thou art with me I live, and of my soul Thou art the life, which will
die if she be left to herself. Therefore while my life is present, that
is, my God, "even until now," what next?
21. "And even unto oldness [3145] and old age" [3146] (ver. 18). These
are two terms for old age, and are distinguished by the Greeks. For the
gravity succeeding youth hath another name among the Greeks, and after
that same gravity the last age coming on hath another name; for
presbutes signifieth grave, and g(TM)ron old. But because in the Latin
language the distinction of these two terms holdeth not, both words
implying old age are inserted, oldness and old age: but ye know them to
be two ages. "Thou hast taught me Thy grace from my youth; and even
until now;" after my youth, "I will tell forth Thy wonderful works,"
because Thou art with me in order that I may not die, who hast come in
order that I may rise: "and even unto oldness and old age," that is,
even unto my last breath, unless with me Thou shalt have been, there
will not be any merit of mine; may Thy grace alway remain with me. Even
one man would say this, thou, he, I; but because this voice is that of
a certain great Man, that is, of the Unity itself, for it is the voice
of the Church; let us investigate the youth of the Church. When Christ
came, He was crucified, dead, rose again, called the Gentiles, they
began to be converted, became Martyrs strong in Christ, there was shed
faithful blood, there arose a harvest for the Church: this is Her
youth. But seasons advancing let the Church confess, let Her say, "Even
until now I will tell forth Thy wonderful works." Not only in youth,
when Paul, when Peter, when the first Apostles told: even in advancing
age I myself, that is, Thy Unity, Thy members, Thy Body, "will tell
forth Thy marvellous works." What then? "And even unto oldness and old
age," I will tell forth Thy wonderful works: even until the end of the
world here shall be the Church. For if She were not to be here even
unto the end of the world; to whom did the Lord say, "Behold, I am with
you always, even unto the consummation of the world"? Why was it
necessary that these things should be spoken in the Scriptures? Because
there were to be enemies of the Christian Faith who would say, "for a
short time are the Christians, hereafter they shall perish, and there
shall come back idols, there shall come back that which was before. How
long shall be the Christians?" [3147] "Even unto oldness and old age:"
that is, even unto the end of the world. When thou, miserable
unbeliever, dost expect Christians to pass away, thou art passing away
thyself without Christians: and Christians even unto the end of the
world shall endure; and as for thee with thine unbelief when thou shalt
have ended thy short life, with what face wilt thou come forth to the
Judge, whom while thou wast living thou didst blaspheme? Therefore
"from my youth, and even until now, and even unto oldness and old age,
O Lord, forsake not me." It will not be, as mine enemies say, even for
a time. "Forsake not me, until I tell forth Thine arm to every
generation that is yet to come." And the Arm of the Lord hath been
revealed to whom? [3148] The Arm of the Lord is Christ. Do not Thou
then forsake me: let not them rejoice that say, "only for a set time
the Christians are." May there be persons to tell forth Thine arm. To
whom? "To every generation that is yet to come." If then it be to every
generation that is yet to come, it will be even unto the end of the
world: for when the world is ended, no longer any generation will come
on.
22. "Thy power and Thy righteousness" (ver. 19). That is, that I may
tell forth to every generation that is yet to come, Thine arm. And what
hath Thine arm effected? This then let me tell forth, that same grace
to every generation succeeding: let me say to every man that is to be
born, nothing thou art by thyself, on God call thou, thine own are
sins, merits are God's: [3149] punishment to thee is owing, and when
reward shall have come, His own gifts He will crown, not thy merits.
Let me say to every generation that is to come, out of captivity thou
hast come, unto Adam thou didst belong. Let me say this to every
generation that is to come, that there is no strength of mine, no
righteousness of mine; but "Thy strength and Thy righteousness, O God,
even unto the most high mighty works which Thou hast made." "Thy power
and Thy righteousness," as far as what? even unto flesh and blood? Nay,
"even unto the most high mighty works which Thou hast made." For the
high places are the heavens, in the high places are the Angels,
Thrones, Dominions, Principalities, Powers: to Thee they owe it that
they are; to Thee they owe it that they live, to Thee they owe it that
righteously they live, to Thee they owe it that blessedly they live.
"Thy power and Thy righteousness," as far as what? "Even unto the most
high mighty works which Thou hast made." Think not that man alone
belongeth to the grace of God. What was Angel before he was made? What
is Angel, if He forsake him who hath created? Therefore "Thy power and
Thy justice even unto the most high mighty works which Thou hast made."
23. And man exalteth himself: and in order that he may belong to the
first captivity, he heareth the serpent suggesting, "Taste, and ye
shall be as Gods." [3150] Men as Gods? "O God, who is like unto Thee?"
Not any in the pit, not in Hell, not in earth, not in Heaven, for all
things Thou hast made. Why doth the work strive with the Maker? "O God,
who is like unto Thee?" But as for me, saith miserable Adam, and Adam
is [3151] every man, while I perversely will to be like unto Thee,
behold what I have become, so that from captivity to Thee I cry out: I
with whom it was well under a good king, have been made captive under
my seducer; and cry out to Thee, because I have fallen from Thee. And
whence have I fallen from Thee? While I perversely seek to be like unto
Thee....
24. Ill straying, ill presuming, doomed to die by withdrawing from the
path [3152] of righteousness: behold he breaketh the commandment, he
hath shaken off from his neck the yoke of discipline, uplifted with
high spirit he hath broken in sunder the reins of guidance: where is he
now? Truly captive he crieth, "O Lord, who is like unto Thee?" I
perversely willed to be like unto Thee, and I have been made like unto
a beast! Under Thy dominion, under Thy commandment, I was indeed like:
"But a man in honour set hath not perceived, he hath been compared to
beasts without sense, and hath been made like unto them." [3153] Now
out of the likeness of beasts cry though late and say, "O God, who is
like unto Thee?"
25. "How great troubles hast Thou shown to me, many and evil!" (ver.
20). Deservedly, proud servant. For thou hast willed perversely to be
like thy God, who hadst been made after the image of thy Lord. [3154]
Wouldest thou have it to be well with thee, when withdrawing from that
good? Truly God saith to thee, if thou withdrawest from Me, and it is
well with thee, I am not thy good. Again, if He is good, and in the
highest degree good, and of Himself to Himself good, and by no foreign
good thing good, and is Himself our chief good; by withdrawing from
Him, what wilt thou be but evil? Also if He is Himself our blessedness,
what will there be to one withdrawing from Him, except misery? Return
thou then after misery, and say, "O Lord, who is like unto Thee? How
great troubles hast Thou shown to me, many and evil!"
26. But this was discipline; admonition, not desertion. Lastly, giving
thanks, he saith what? "And being turned Thou hast made me alive, and
from the bottomless places of the earth again Thou hast brought me
back." But when before? What is this "again"? Thou hast fallen from a
high place, O man, disobedient slave, O thou proud against thy Lord,
thou hast fallen. There hast come to pass in thee, "every one that
exalteth himself shall be humbled:" may there come to pass in thee,
"every one that humbleth himself shall be exalted." [3155] Return thou
from the deep. I return, he saith, I return, I acknowledge; "O God, who
is like unto Thee? How great troubles hast Thou shown to me, many and
evil! and being turned Thou hast made me alive, and from the bottomless
places of the earth again Thou hast brought me back." "We perceive," I
hear. Thou hast brought us back from the bottomless places of the
earth, hast brought us back from the depth and drowning of sin. But why
"again"? When had it already been done? Let us go on, if perchance the
latter parts of the Psalm itself do not explain to us the thing which
here we do not yet perceive, namely, why he hath said "again."
Therefore let us hear: "How great troubles Thou hast shown to me, many
and evil! And being turned Thou hast made me alive, and from the
bottomless places of the earth again Thou hast brought me back." What
then? "Thou hast multiplied Thy righteousness, and being turned Thou
hast comforted me, and from the bottomless places of the earth again
Thou hast brought me back" (ver. 21). Behold a second "again"! If we
labour to unravel this "again" when written once, who will be able to
unravel it when doubled? Now "again" itself is a redoubling, and once
more there is written "again." May He be with us from whom is grace,
may there be with us the arm also which we are telling forth to every
generation that is to come: may He be with us Himself, and as with the
key of His Cross open to us the mystery that is locked up. For it was
not to no purpose that when He was crucified the veil of the temple was
rent in the midst, but to show that through His Passion the secret
things of all mysteries were opened. [3156] May He then Himself be with
men passing over unto Him, be the veil taken away: [3157] may our Lord
and Saviour Jesus Christ tell us why such a voice of the Prophet hath
been sent before, "Thou hast shown to me troubles many and evil: and
being turned Thou hast made me alive, and from the bottomless places of
the earth again Thou hast brought me back." Behold this is the first
"again" which hath been written. Let us see what this is, and we shall
see why there is a second "again."
27. ...Therein Christ died, wherein thou art to die: and therein Christ
rose again, wherein thou art to rise again. By His example He taught
thee what thou shouldest not fear, for what thou shouldest hope. Thou
didst fear death, He died: thou didst despair of rising again, He rose
again. But thou sayest to me, He rose again, do I by any means rise
again? But He rose again in that which for thee He received of thee.
Therefore thy nature in Him hath preceded thee; and that which was
taken of thee, hath gone up before thee: therein therefore thou also
hast ascended. Therefore He ascended first, and we in Him: because that
flesh is of the human race....Behold one "again." Hear of its being
fulfilled from the Apostle: "If then ye have risen with Christ, the
things which are above seek ye, where Christ is sitting on the right
hand of God; the things which are above mind ye, not the things which
are upon the earth." [3158] He then hath gone before: already we also
have risen again, but still in hope. Hear the Apostle Paul saying this
same thing: "Even we ourselves groan in ourselves, looking for the
adoption, the redemption of our body." What is it then that Christ hath
granted to thee? Hear that which followeth: "For by hope we are saved:
but hope which is seen is not hope. For that which a man seeth, why
doth he hope for? But if that which we see not we hope for, through
patience we wait for it." We have been brought back therefore again
from the bottomless places in hope. Why again? Because already Christ
had gone before. But because we shall rise again in substance, for now
in hope we are living, now after faith we are walking; we have been
brought back from the bottomless places of the earth, by believing in
Him who before us hath risen again from the bottomless place of the
earth....Thou hast heard one "again," thou hast heard the other:
"again;" one "again" because of Christ going before; and the other, yet
however in hope, and a thing which remaineth to be in substance. "Thou
hast multiplied Thy righteousness," [3159] already in me believing,
already in those that first have risen again in hope...."Thou hast
multiplied Thy righteousness, and being turned Thou hast comforted me:"
and because of the body to rise again at the end, even from the
bottomless places of the earth again Thou hast brought me back.
28. "For I will confess to Thee in the vessels of a Psalm Thy truth"
(ver. 22). The vessels of a Psalm are a Psaltery. But what is a
Psaltery? An instrument of wood and strings. [3160] What doth it
signify? There is some difference between it and a harp:...there
seemeth to be signified by the Psaltery the Spirit, by the harp the
flesh. And because he had spoken of two bringings back of ours from the
bottomless places of the earth, one after the Spirit in hope, the other
after the body in substance; hear thou of these two: "For I will
confess to Thee in the vessels of a Psalm Thy truth." This after the
Spirit: concerning the body what? "I will psalm to Thee on a harp, Holy
One of Israel."
29. Again hear this because of that same "again" and "again." "My lips
shall exult when I shall psalm to Thee" (ver. 23). Because lips are
wont to be spoken of both belonging to the inner and to the outward
man, it is uncertain in what sense lips have been used: there followeth
therefore, "And my soul which Thou hast redeemed." Therefore regarding
the inward lips having been saved in hope, brought back from the
bottomless places of the earth in faith and love, still however waiting
for the redemption of our body, [3161] we say what? Already he hath
said, "And my soul which Thou hast redeemed." But lest thou shouldest
think the soul alone redeemed, wherein now thou hast heard one "again,"
"but still," he saith; why still? "but still my tongue also:" therefore
now the tongue of the body: "all day long shall meditate of Thy
righteousness" (ver. 24): that is, in eternity without end. But when
shall this be? Hereafter at the end of the world, at the resurrection
of the body and the changing into the Angelic state. Whence is it
proved that this is spoken of the end, "but still my tongue also all
day long shall meditate of Thy righteousness"? "When they shall have
been confounded and shall have blushed, that seek evil things for me."
When shall they be confounded, when shall they blush, save at the end
of the world? For in two ways they shall be confounded, either when
they shall believe in Christ, or when Christ shall have come. For so
long as the Church is here, so long as grain groaneth amid chaff, so
long as wheat groaneth amid tares, [3162] so long as vessels of mercy
groan amid vessels of wrath made for dishonour, [3163] so long as lily
groaneth amid thorns, there will not be wanting enemies to say, "When
shall he die, and his name perish?" [3164] "Behold there shall come the
time when Christians shall be ended and shall be no more: as they began
at a set time, so even unto a particular time they shall be." But while
they are saying these things and without end [3165] are dying, and
while the Church is continuing preaching the Arm of the Lord [3166] to
every generation that is to come; there shall come Himself also at last
in His glory, [3167] there shall rise again all the dead, each with his
cause: there shall be severed good men to the right hand, but evil men
to the left, and they shall be confounded that did insult, they shall
blush that did mock: and so my tongue after resurrection shall meditate
of Thy righteousness, all day long of Thy praise, "when they shall have
been confounded and shall have blushed, that seek evil things for me."
Notes:
1. In all the holy Scriptures the grace of God that delivereth us
commendeth itself to us, in order that it may have us commended. This
is sung of in this Psalm, whereof we have undertaken to speak....This
grace the Apostle commendeth: by this he got to have the Jews for
enemies, boasting of the letter of the law and of their own justice.
This then commending in the lesson which hath been read, he saith thus:
"For I am the least of the Apostles, that am not worthy to be called an
Apostle, because I persecuted the Church of God." [3073] "But therefore
mercy," he saith, "I obtained, because ignorant I did it in unbelief."
[3074] Then a little afterwards, "Faithful the saying is, and worthy of
all acceptation, that Christ Jesus came into the world to save sinners,
of whom I am first." [3075] Were there before him not any sinners? What
then, was he the first then? Yea, going before all men not in time, but
in evil disposition. "But therefore," he saith, "mercy I obtained," in
order that in me Christ Jesus might show all long-suffering, for the
imitation of those that shall believe in Him unto life eternal: that
is, every sinner and unjust man, already despairing of himself, already
having the mind of a gladiator, [3076] so as to do whatsoever he
willeth, because he must needs be condemned, may yet observe the
Apostle Paul, to whom so great cruelty and so very evil a disposition
was forgiven by God; and by not despairing of himself may he be turned
unto God. This grace God doth commend to us in this Psalm also....
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
[3073] 1 Cor. xv. 9.
[3074] 1 Tim. i. 13.
[3075] 1 Tim. i. 15.
[3076] Gladiatiorium animum; i.e., of utter desperation, since a
gladiator would expect to perish in one fight if not in another.
[3077] Jer. xxxv. 6, etc.
[3078] Ps. lvi. 12.
[3079] Ps. liv. 6.
[3080] Rom. vii. 24.
[3081] Rom. vi. 21.
[3082] Ps. xxxiv. 5.
[3083] Oxf. mss. nunc.
[3084] Rom. x. 3.
[3085] Rom. iv. 5.
[3086] Acts vii. 59.
[3087] Or, "I care not."
[3088] Rom. vii. 23.
[3089] Wisd. ix. 15.
[3090] 2 Cor. iv. 7.
[3091] Ps. civ. 18.
[3092] 1 Cor. x. 4.
[3093] Rom. vii. 24, 25.
[3094] Ps. xix. 12.
[3095] Rom. ii. 12.
[3096] Rom. iv. 15.
[3097] Rom. v. 3-5.
[3098] Eph. v. 12.
[3099] 2 Cor. v. 6.
[3100] Rom. viii. 24.
[3101] Matt. xxii. 30.
[3102] 1 Cor. xv. 32.
[3103] John xiv. 6.
[3104] 2 Cor. xii. 10.
[3105] Matt. xxvii. 39, 40, etc.
[3106] Ps. lxxi. 6.
[3107] Rom. vi. 6.
[3108] [A.N.F. vol. i. p. 392, note 6.--C.]
[3109] Ps. ciii. 5.
[3110] Ps. xxii. 1.
[3111] 2 Cor. v. 19.
[3112] Rom. ix. 5.
[3113] Rom. vi. 6.
[3114] Matt. xxvii. 46.
[3115] 1 Cor. ii. 8.
[3116] Ps. xxxiv. 18.
[3117] Committentes.
[3118] Ps. lxxiii. 1.
[3119] Al. Gaius.
[3120] Rom. iv. 5.
[3121] Ps. iii. 8.
[3122] Ps. lx. 11.
[3123] Gen. i. 5.
[3124] Ps. xxxiv. 1.
[3125] E.V. "For I know not the number thereof."
[3126] Luke x. 7.
[3127] Negotiatio, Lat.; pragmEURteia, Gr.
[3128] Ps. lxxxviii. 10.
[3129] Ps. iii. 8.
[3130] Matt. xxi. 13. E.V. "den of robbers."
[3131] Ps. xlvi. 10.
[3132] Rom. x. 3.
[3133] John v. 2.
[3134] Oxf. mss. repeat unus.
[3135] Gal. iii. 21.
[3136] 2 Kings iv. 20-36.
[3137] 2 Cor. iii. 6.
[3138] 1 Cor. iv. 7.
[3139] Imperator.
[3140] Gen. ii. 17, iii. 5.
[3141] Defecit; al. te infecit, "that infected thee."
[3142] [Augustin here talks like the poet Cowper, or like Wesley and
Whitefield: and the fact is very instructive in connection with his
doctrine of baptism. See Cowper's "Truth," line 17th from close.--C.]
[3143] Ps. lxxxvi. 11.
[3144] Eph. v. 14.
[3145] Senecta.
[3146] Senium.
[3147] See on Ps. xl. S: 1 and note, Oxf. edition.
[3148] Isa. liii. 1.
[3149] Oxf. mss. add, "by grace given to thee."
[3150] Gen. iii. 5.
[3151] Ben. "In Adam every man;" but it is noted that the mss. omit
"in."
[3152] "Life," most mss.
[3153] Ps. xlix. 12.
[3154] Gen. i. 27.
[3155] Luke xiv. 11.
[3156] Matt. xxvii. 51.
[3157] 2 Cor. iii. 16.
[3158] Col. iii. 1, 2.
[3159] Or, "justice."
[3160] [See p. 170, supra.--C.]
[3161] Rom. viii. 23.
[3162] Matt. iii. 12, xiii. 30.
[3163] 2 Tim. ii. 20.
[3164] Ps. xli. 5.
[3165] "Faith," most mss.
[3166] [See A.N.F. vol. v. 516, 520.--C.]
[3167] Matt. xxv. 31.
__________________________________________________________________
HOME