The Eighth Sunday after
Trinity
Augustine on Psalm XXXV
Eighth Sunday after Trinity Home
O GOD, whose Providence in ordering that which is his own, is not decieved; We implore thee as suppliants that thou wouldst removeout of our way everything hurtful, and grant to us all things which will do us good; through Jesus Christ our Lord. Amen.
Historical Note: Source Gelasian [ca 494]. Both the 1549 and 1662 PB versions deviated from the Latin, this translation was offered by Edward Goulburn, 1883
Homily of Augustine on Psalm XXXV
Romans viii. 12
BRETHREN, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.St. Matthew vii. 15
BEWARE of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.Augustine
Psalm XXXV. [741]
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[741] Lat. XXXIV. Delivered upon the occasion of some Council. [He
begins by addressing his "fellow-bishops."--C.]
[742] Luke vii. 14.
[743] Rom. viii. 31.
[744] Ps. v. 12.
[745] Eph. vi. 16, 17.
[746] Eph. vi. 12.
[747] 1 John v. 19. [Gr. "in the Wicked One."--C.]
[748] Ps. cxlii. 4.
[749] "Who is," etc. Most mss. read, "That is, who asks, Who is that
who is crucified? There is no one that saith, It is haply He," etc.
[750] Ps. xxii. 16-18.
[751] Matt. xvi. 22, 23.
[752] Ps. i. 4.
[753] Prov. v. 22.
[754] Matt. vii. 7.
[755] Tribunatus.
[756] Comitivas. [Part Second begins with ver. 11.--C.]
[757] Luke ii. 30.
[758] Ps. cxix. 85.
[759] Ps. cxv. 5, 6.
[760] Ps. xxxiv. 20.
[761] Rom. i. 17. [P. 78, supra.--C.]
[762] Rom. iv. 5.
[763] Rom. x. 10.
[764] Luke xxiii. 43.
[765] John xix. 33.
[766] Matt. xii. 29.
[767] Ps. lxxii. 12.
[768] Ps. xix. 14.
[769] Matt. xxvi. 65.
[770] Matt. xxi. 19.
[771] Rom. ii. 21, 22.
[772] Rom. viii. 3.
[773] Lat. de cilicio; i.e., sackcloth made of goats' hair. [Acts xvii.
3 and xxi. 39.--C.] Compare Matt. xxv. 32, 33.
[774] Rom. v. 12.
[775] ["All, without one exception, were dead in sins." See (City of
God, book xx. cap. 6) vol. ii. p. 425, supra. Mary is not excepted by
any of the Fathers; and the Latin Fathers, the last of whom is St.
Bernard, unanimously ascribe to Christ the only immaculate
conception.--C.]
[776] John xviii. 4, 6.
[777] Mark xi. 13.
[778] John iv. 7.
[779] John xix. 28. [On assimilation, compare p. 86, n. 2.--C.]
[780] Susanna i. 35, 44.
[781] Matt. xiv. 23.
[782] Luke vi. 12.
[783] Matt. xxvi. 36; Mark xiv. 35; Luke xxii. 41.
[784] [A significant hint of the improvised character of many of the
saint's expositions.--C.]
[785] 2 Cor. v. 19.
[786] John xiv. 10.
[787] Acts xvii. 28.
[788] Matt. xvi. 16-23.
[789] Ps. xxxii. 22. [See p. 70, supra.]
[790] E.V. "But in mine adversity they rejoiced and gathered themselves
together."
[791] Matt. v. 5.
[792] E.V. "Yea, the abjects gathered themselves together against me,
and I knew it not."
[793] E.V. "They did tear Me and ceased not:" 16. "With hypocritical
mockers in feasts, they gnashed upon Me with their teeth." The words
here omitted are mentioned on Ps. lvii.--Ben.
[794] Luke xviii. 3.
[795] Latin, "in populo gravi."
[796] [The recitation of the Creed, perhaps; but in the ancient Church
the confession of sin, also, was public. Bingham, b. xviii. cap.
3.--C.]
[797] Matt. xxii. 16-18.
[798] Luke xxiii. 21.
[799] Matt. xxvi. 68.
[800] Matt. xxvii. 42; Luke xxiii. 35.
[801] John xix. 7.
[802] Isa. xlii. 14, Sept.
[803] Ps. l. 21.
[804] Matt. v. 10.
[805] Ps. ci. 5.
[806] Al. "We have done it, we have prevailed" (potuimus).
[807] Ps. cxxiv. 1-3.
[808] Acts x. 13.
[809] Exod. xxxii. 20.
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1. ...The title of it causeth us no delay, for it is both brief, and to
be understood not difficult, especially to those nursed in the Church
of God. For so it is, "To David himself." The Psalm then is to David
himself: now David is interpreted, Strong in hand, or Desirable. The
Psalm then is to the Strong in hand, and Desirable, to Him who for us
hath overcome death, who unto us hath promised life: for in this is He
Strong in hand, that He hath overcome death for us; in this is He
Desirable, that He hath promised unto us life eternal. For what
stronger than that Hand which touched the bier, and he that was dead
rose up? [742] What stronger than that Hand which overcame the world,
not armed with steel, but pierced with wood? Or what more desirable
than He, whom not having seen, the Martyrs wished even to die, that
they might be worthy to come unto Him? Therefore is the Psalm unto Him:
to Him let our heart, to Him our tongue sing worthily: if yet Himself
shall deign to give somewhat to sing....
2. "Judge Thou, O Lord" (saith he), "them that hurt me, and fight Thou
against them that fight against me" (ver. 1). "If God be for us, who
can be against us?" [743] And whereby doth God this for us? "Take hold"
(saith he) "of arms and shield, and rise up to my help" (ver. 2). A
great spectacle is it, to see God armed for thee. And what is His
Shield, what are His Arms? "Lord," in another place saith the man who
here also speaketh, "as with the shield of Thy good-will hast Thou
compassed us." [744] But His Arms, wherewith He may not only us defend,
but also strike His enemies, if we have well profited, shall we
ourselves be. For as we from Him have this, that we be armed, so is He
armed from us. But He is armed from those whom He hath made, we are
armed with those things which we have received from Him who made us.
These our arms the Apostle in a certain place calleth, "The shield of
Faith, the helmet of Salvation, and the sword of the Spirit, which is
the Word of God." [745] He hath armed us with such arms as ye have
heard, arms admirable, and unconquered, insuperable and shining;
spiritual truly and invisible, because we have to fight also against
invisible enemies. If thou seest thine enemy, let thine arms be seen.
We are armed with faith in those things which we see not, and we
overthrow enemies whom we see not....
3. "Pour forth the weapon, and stop the way against them that persecute
me" (ver. 3). Who are they that persecute thee? Haply thy neighbour, or
he whom thou hast offended, or to whom thou hast done wrong, or who
would take away what is thine, or against whom thou preachest the
truth, or whose sin thou rebukest, or whom living ill by thy well
living thou offendest. There are indeed even these enemies to us, and
they persecute us: but other enemies we are taught to know, those
against whom we fight invisibly, of whom the Apostle warneth us,
saying, "We wrestle not against flesh and blood," [746] that is,
against men; not against those whom ye see, but against those whom ye
see not; "against principalities, against powers, against the rulers of
the world, of this darkness."..."The whole world lieth in wickedness;"
[747] therefore the Apostle explained of what world they were rulers,
he said, "of this darkness." The rulers of this world, I say, are the
rulers of this darkness....
4. And what follows? "Let them be confounded and put to shame, that
seek after my soul" (ver. 4): for to this end they seek after it, to
destroy it. For I would that they would seek it for good! for in
another Psalm he blameth this in men, that there was none who would
seek after his soul: "Refuge failed me: there was none that would seek
after my soul." [748] Who is this that saith, "There was none that
would seek after my soul"? [749] Is it haply He, of whom so long before
it was predicted, "They pierced My Hands and My Feet, they numbered all
My Bones, they stared and looked upon Me, they have parted My Garments
among them, and cast lots for My Vesture"? [750] Now all these things
were done before their eyes, and there was none who would seek after
His Soul....
5. ...Many have been confounded to their health: many, put to shame,
have passed over from the persecution of Christ to the society of His
members with devoted piety; and this would not have been, had they not
been confounded and put to shame. Therefore he wished well to
them....Let them not go before, but follow; let them not give counsel,
but take it. For Peter would go before the Lord, when the Lord spake of
His future Passion: he would to Him as it were give counsel for His
health. The sick man to the Saviour give counsel for His health! And
what said he to the Lord, affirming that His future Passion? "Be it far
from Thee, Lord. Be gracious to Thyself. This shall not be to Thee." He
would go before that the Lord might follow; and what said He? "Get thee
behind Me, Satan." [751] By going before thou art Satan, by following
thou wilt be a disciple. The same then is said to these also, "Let them
be turned back and brought to confusion that think evil against me."
For when they have begun to follow after, now they will not think evil
against me, but desire my good.
6. What of others? For all are not so conquered as to be converted and
believe: many continue in obstinacy, many preserve in heart the spirit
of going before, and if they exert it not, yet they labour with it, and
finding opportunity bring it forth. Of such, what followeth? "Let them
be as dust before the wind" (ver. 5). "Not so are the ungodly, not so;
but as the dust which the wind driveth away from the face of the
earth." [752] The wind is temptation; the dust are the ungodly. When
temptation cometh, the dust is raised, it neither standeth nor
resisteth. "Let them be as dust before the wind, and let the Angel of
the Lord trouble them." "Let their way be darkness and slipping" (ver.
6). A horrible way! Darkness alone who feareth not? A slippery way
alone who avoids not? In a dark and slippery way how shalt thou go?
where set foot? These two ills are the great punishments of men:
darkness, ignorance; a slippery way, luxury. "And let the Angel of the
Lord persecute them;" that they be not able to stand. For any one in a
dark and slippery way, when he seeth that if he move his foot he will
fall, and there is no light before his feet, haply resolveth to wait
until light come; but here is the Angel of the Lord persecuting them.
These things he predicted would come upon them, not as though he wished
them to happen. Although the Prophet in the Spirit of God so speaketh
these things, even as God doth the same, with sure judgment, with a
judgment good, righteous, holy, tranquil; not moved with wrath, not
with bitter jealousy, not with desire of wreaking enmities, but of
punishing wickedness with righteousness; nevertheless, it is a
prophecy.
7. But wherefore these so great evils? By what desert? Hear by what
desert. "For without cause have they hid for me the corruption of their
trap" (ver. 7). For Him that is our Head, observe, the Jews did this:
they hid the corruption of their trap. For whom hid they their trap?
For Him who saw the hearts of those that hid. But yet was He among them
like one ignorant, as though He were deceived, whereas they were in
that deceived, that they thought Him to be deceived. For therefore was
He as though deceived, living among them, because we among such as they
were so to live, as to be without doubt deceived. He saw His betrayer,
and chose him the more to a necessary work. By his evil He wrought a
great good: and yet among the twelve was he chosen, lest even the small
number of twelve should be without one evil. This was an example of
patience to us, because it was necessary that we should live among the
evil: it was necessary that we should endure the evil, either knowing
them or knowing them not: an example of patience He gave thee lest thou
shouldest fail, when thou hast begun to live among the evil. And
because that School of Christ in the twelve failed not, how much more
ought we to be firm, when in the great Church is fulfilled what was
predicted of the mixture of the evil....
8. But yet what is to be done? "Without a cause have they hid for me
the corruption of their trap." What meaneth, "Without a cause"? I have
done them no evil, I have hurt them not at all. "Vainly have they
reviled my soul." What is, "Vainly"? Speaking falsely, proving nothing.
"Let a trap come upon them which they know not of" (ver. 8). A
magnificent retribution, nothing more just! They have hidden a trap
that I might know not: let a trap come upon them which they know not
of. For I know of their trap. But what trap is coming upon them? That
which they know not of. Let us hear, lest haply he speak of that. "Let
a trap come upon them, which they know not of." Perhaps that is one
which they hid for him, that another which shall come upon themselves.
Not so: but what? "The wicked shall be holden with the cords of his own
sins." [753] Thereby are they deceived, whereby they would deceive.
Thence shall come mischief to them, whence they endeavoured mischief.
For it follows, "And let the net which they have hidden catch
themselves, and let them fall into their own trap." As if any one
should prepare a cup of poison for another, and forgetting should drink
it up himself: or as if one should dig a pit, that his enemy might fall
thereinto in the darkness and himself forgetting what he had dug,
should first walk that way, and fall into it....
9. This then for the wicked that would hurt me: what for me? "But my
soul shall rejoice in the Lord" (ver. 9); as in Him from whom it hath
heard, "I am thy salvation;" as not seeking other riches from without;
as not seeking to abound in pleasures and good things of earth; but
loving freely the true Spouse, not from Him wishing to receive aught
that may delight, but Him alone proposing to itself, by whom it may be
delighted. For what better than God will be given unto me? God loveth
me: God loveth thee. See He hath proposed to thee, Ask what thou wilt.
[754] If the emperor should say to thee, Ask what thou wilt, what
commands, [755] what dignities, [756] wouldest thou burst forth with!
What great things wouldest thou propose to thyself, both to receive and
to bestow! When God saith unto thee, Ask what thou wilt, what wilt thou
ask? empty thy mind, exert thy avarice, stretch forward as far as
possible, and enlarge thy desire: it is not any one, but Almighty God
that said, Ask what thou wilt. If of possessions thou art a lover, thou
wilt desire the whole earth, that all who are born may be thy
husbandmen, or thy slaves. And what when thou hast possessed the whole
earth? Thou wilt ask the sea, in which yet thou canst not live. In this
greediness the fishes will have the better of thee. But perhaps thou
wilt possess the islands. Pass over these also; ask the air although
thou canst not fly; stretch thy desire even unto the heavens, call
thine own the sun, the moon, and the stars, because He who made all
said, Ask what thou wilt: yet nothing wilt thou find more precious,
nothing wilt thou find better, than Himself who made all things. Him
seek, who made all things, and in Him and from Him shalt thou have all
things which He made. All things are precious, because all are
beautiful; but what more beautiful than He? Strong are they; but what
stronger than He? And nothing would He give thee rather than Himself.
If aught better thou hast found, ask it. If thou ask aught else, thou
wilt do wrong to Him, and harm to thyself, by preferring to Him that
which He made, when He would give to thee Himself who made....
"But my soul shall be joyful in the Lord; it shall rejoice in His
salvation." The salvation of God is Christ: "For mine eyes have seen
Thy salvation." [757]
10. "All my bones shall say, Lord, who is like unto Thee" (ver. 10).
Who can speak anything worthily of these words? I think them only to be
pronounced, not to be expounded. Why seekest thou this or that? What is
like unto thy Lord? Him hast thou before thee. "The unrighteous have
declared unto me delights, but not after Thy law, O Lord!" [758]
Persecutors have been who have said, Worship Saturn, worship Mercury. I
worship not idols (saith he): "Lord, who is like unto Thee? They have
eyes, and see not; ears have they, but they hear not." [759] "Lord, who
is like unto Thee," who hast made the eye to see, the ear to hear? But
I (saith he) worship not idols, for them a workman made. Worship a tree
or mountain; did a workman make them also? Here too, Lord, who is like
unto Thee? Earthly things are shown unto me; Thou art Creator of the
earth. And from these haply they turn to the higher creation, and say
to me, Worship the Moon, worship this Sun, who with his light, as a
great lamp in the Heavens, maketh the day. Here also I plainly say,
"Lord, who is like unto Thee?" The Moon and the Stars Thou hast made,
the Sun to rule the day hast Thou kindled, the Heavens hast Thou framed
together. There are many invisible things better. But haply here also
it is said to me, Worship Angels, adore Angels. And here also will I
say, "Lord, who is like unto Thee?" Even the Angels Thou hast created.
The Angels are nothing, but by seeing Thee. It is better with them to
possess Thee, than by worshipping them to fall from Thee.
11. O Body of Christ, Holy Church, let all thy bones say, "Lord, who is
like unto thee?" And if the flesh under persecution hath fallen away,
let the bones say, "Lord, who is like unto Thee?" For of the righteous
it is said, "The Lord keepeth all their bones; not one of them shall be
broken." [760] Of how many righteous have the bones under persecution
been broken? Finally, "The just shall live by faith," [761] and "Christ
justifieth the ungodly." [762] But how justifieth He any except
believing and confessing? "For with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation."
[763] Therefore also that thief, although from His theft led to the
judge, and from the judge to the cross, yet on the very cross was
justified: with his heart he believed, with his mouth he confessed. For
neither to a man unrighteous and not already justified, would the Lord
have said, "To-day shalt thou be with Me in Paradise," [764] and yet
his bones were broken. For when they came to take down the bodies, by
reason of the approaching Sabbath, the Lord was found already dead, and
His Bones were not broken. [765] But of those that yet lived, that they
might be taken down, the legs were broken, that so from this pain
having died, they might be buried. Were then of the one thief, who
persisted in his ungodliness on the cross, the bones broken, and not
also of the other who with his heart believed, and with his mouth made
confession unto salvation? Where then is that which was said, "The Lord
keepeth all his bones; not one of them shall be broken;" except that in
the Body of the Lord the name of bones is given to all the righteous,
the firm in heart, the strong, yielding to no persecutions, no
temptations, so as to consent unto evil?...
12. "Which deliverest the poor from him that is too strong for him;
yea, the poor and needy from him that spoileth him."...Who that
deliverest, but He who is Strong in hand? Even that David shall deliver
the poor from him that is too strong for him. For the devil was too
strong for thee, and held thee, because he conquered thee, when thou
consentedst unto him. But what hath the Strong in hand done? "No man
entereth into a strong man's house, to spoil his goods, except he first
bind the strong man." [766] By His own Power, most Holy, most
Magnificent, hath He bound the devil by pouring forth the weapon to
stop the way against him, that He may deliver the poor and needy, to
whom there was no helper. [767] For who is thy helper but the Lord to
whom thou sayest, "O Lord, My Strength, and My Redeemer." [768] If thou
wilt presume of thy own strength, thereby wilt thou fall, whereof thou
hast presumed: if of another's, he would lord it over thee, not succour
thee. He then alone is to be sought Who hath redeemed them, and made
them free, and hath given His Blood to purchase them, and of His
servants hath made them His Brethren....
13. Let then our Head say, "False witnesses did rise up, they laid to
My charge things that I knew not" (ver. 11). But let us say to our
Head, Lord, what knewest Thou not? Didst Thou indeed know not anything?
Didst Thou not know the hearts of them that charged Thee? Didst Thou
not foresee their deceits? Didst Thou not give Thyself into their hands
knowingly? Hadst Thou not come that Thou mightest suffer by them? What
then knewest Thou not? He knew not sin, and thereby He knew not sin,
not by not judging, but by not committing. There are phrases of this
kind also in daily use, as when thou sayest of any one, He knoweth not
to stand, that is, he doth not stand; and, He knoweth not to do good,
because he doth not good; and, He knoweth not to do ill, because he
doth not ill....What knew not Christ so much, as to blaspheme? Thereof
was He called in question by His persecutors, and because He spake
truth, He was judged to have spoken blasphemy. [769] But by whom? By
them of whom it followeth, "They rewarded Me evil for good, and
barrenness to My Soul" (ver. 12). I gave unto them fruitfulness, they
rewarded Me barrenness; I gave life, they death; I honour, they
dishonour; I medicine, they wounds; and in all these which they
rewarded Me, was truly barrenness. This barrenness in the tree He
cursed, when seeking fruit He found none. [770] Leaves there were, and
fruit there was not: words there were, and deeds there were not. See of
words abundance, and of deeds barrenness. "Thou that preachest a man
should not steal, stealest: thou that sayest a man should not commit
adultery, committest adultery." [771] Such were they who charged Christ
with things that He knew not.
14. "But I, when they troubled me, clothed myself with sackcloth, and
humbled my soul with fasting, and my prayer shall return into mine own
bosom" (ver. 13)...Brethren, if for some little space with pious
curiosity we lift the veil, and search with the intent eye of the heart
the inner part of this Scripture, we find that even this the Lord did.
Sackcloth, haply He calleth His mortal flesh. Wherefore Sackcloth? For
the likeness of sinful flesh. For the Apostle saith, "God sent His Son
in the likeness of sinful flesh, that through sin He might condemn sin
in the flesh:" [772] that is, He clothed His Own Son with sackcloth,
that through sackcloth [773] He might condemn the goats. Not that there
was sin, I say not in the Word of God, but not even in that Holy Soul
and Mind of a Man, which the Word and Wisdom of God had so joined to
Himself as to be One Person. Nay, nor even in His very Body was any
sin, but the likeness of sinful flesh there was in the Lord; because
death is not but by sin, [774] and surely that Body was mortal. For had
It not been mortal, It had not died; had It not died, It had not risen
again; had It not risen again, It had not showed us an example of
eternal life. So then death, which is caused by sin, is called sin; as
we say the Greek tongue, the Latin tongue, meaning not the very member
of flesh, but that which is done by the member of flesh. For the tongue
in our members is one among others, as the eyes, nose, ears, and the
rest: but the Greek tongue is Greek words, not that the tongue is
words, but that words are by the tongue....So then the sin of the Lord
is that which was caused by sin; because He assumed flesh, of the same
lump which had deserved death by sin. For to speak more briefly, Mary
who was of Adam died for sin, [775] Adam died for sin, and the Flesh of
the Lord which was of Mary died to put away sin. With this sackcloth
the Lord clothed Himself, and therefore was He not known, because He
lay hid under sackcloth. "When they," saith He, "troubled Me, I clothed
Myself with sackcloth:" that is, they raged, I lay hid. For had He not
willed to lie hid neither could He have died, since in one moment of
time one drop only of His Power, if indeed it is to be called a drop,
He put forth, when they wished to seize Him, and at His one question,
"Whom seek ye?" they all went back and fell to the ground. [776] Such
power could He not have humbled in passion, if He had not lain hid
under sackcloth.
15. Again, if we have understood the sackcloth, how understand we the
fasting? Wished Christ to eat, when He sought fruit on the tree, [777]
and if He had found, would He have eaten? Wished Christ to drink, when
He said to the woman of Samaria, "Give Me to drink"? [778] when He said
on the Cross, "I thirst"? [779] For what hungered, for what thirsted
Christ, but our good works? Because in them that crucified and
persecuted Him He had found no good works, He fasted; for they rewarded
barrenness to His soul. For what a fast was His, who found barely one
thief, whom on the Cross He might taste! For the Apostles had fled, and
had hidden themselves in the multitude. And even Peter, who even to the
death of his Lord had promised to persevere, had now thrice denied Him,
had now wept, and still lay hid in the multitude, still feared lest He
should be known. Lastly, having seen Him dead, all of them despaired of
their own safety and despairing He found them, after His resurrection,
and when He spake with them, found them grieving and mourning, no
longer hoping anything....In great fasting had the Lord remained, had
He not refreshed them that He might feed on them. For He refreshed
them, He comforted them, He confirmed them, and into His Own Body
converted them. In this manner then was our Lord also in fasting.
16. "And My prayer shall return into Mine Own Bosom." In the bosom of
this verse is plainly a great depth, and may the Lord grant that it be
fathomable by us. For in the "bosom" a secret is understood. And we
ourselves, Brethren, are here well admonished to pray within our own
bosom, where God seeth, where God heareth, where no human eye
penetrateth, where none seeth but He who succoureth; where Susanna
prayed, and her voice, though it was not heard by men, yet by God was
heard. [780] ...We read also that in the mount Jesus prayed alone,
[781] we read that He passed the night in prayer, [782] even at the
time of His Passion. [783] What then? "And My prayer shall return into
Mine Own Bosom." I know not what better to understand concerning the
Lord: take meanwhile what now occurs; [784] perhaps something better
will occur hereafter, either to me or to some better: "My prayer shall
return into Mine Own Bosom:" this I understand to be said, because in
His Own Bosom He had the Father. "For God was in Christ reconciling the
world unto Himself." [785] In Himself He had Him to whom He prayed. He
was not far from Him, for Himself had said, "I am in the Father, and
the Father in Me." [786] But because prayer rather belongeth to very
Man (for according as Christ is the Word, He prayeth not, but heareth
prayer; and seeketh not to be succoured for Himself, but with the
Father succoureth all): what is, "My prayer shall return into Mine Own
Bosom," but in Me My Manhood invoketh in Me My Godhead.
17. "As a Neighbour, as our Brother, so I pleased Him: as one mourning
and sorrowful, so I humbled myself" (ver. 14). Now looketh He back to
His Own Body: let us now look to this. When we rejoice in prayer, when
our mind is calmed, not by the world's prosperity, but by the light of
Truth: (who perceiveth this light, knoweth what I say, and he seeth and
acknowledgeth what is said, "As a Neighbour, as our Brother, so I
pleased Him"): even then our soul pleaseth God, not placed afar off,
for, "In Him," saith one, "we live and move and have our being," [787]
but as a Brother, as a Neighbour, as a Friend. But if it be not such
that it can so rejoice, so shine, so approach, so cleave unto Him, and
seeth itself far off thence, then let it do what followeth, "As one
mourning and sorrowful, so I humbled Myself. As our Brother, so I
pleased Him," said He, drawing near; "As one mourning and sorrowful, so
I humbled Myself," said He, removed and set afar off....Did not Peter
draw near, when he said, "Thou art the Christ, the Son of the Living
God"? And yet the same man became afar off by saying, "Be it far from
Thee, Lord; this shall not be unto Thee." Lastly, what said He, his
Neighbour, as it were, to him drawing near? "Blessed art thou, Simon,
Barjona." To him afar off, as it were, and unlike, what said He? "Get
thee behind Me, Satan." [788] To him drawing near, "Flesh and blood,"
saith He, "hath not revealed it unto thee, but My Father, which is in
Heaven." His Light is shed over thee, in His Light thou shinest. But
when having become afar off, he spake against the Lord's Passion, which
should be for our Salvation, "Thou savourest not," said He, "the things
that be of God, but those that be of men." One rightly placing together
both of these saith in a certain Psalm, "I said in my ecstasy, I am
cast off from before Thine Eyes." [789] In my ecstasy, would he not
have said, had he not drawn near; for ecstasy is the transporting of
the mind. He poured over himself his own soul, and drew near unto God;
and through some cloud and weight of the flesh being again cast down to
earth, and recollecting where he had been, and seeing where he was, he
said, "I am cast off from before Thine Eyes." This then, "As a
Neighbour, as our Brother, so I pleased Him," may He grant to be done
in us; but when that is not, let even this be done, "As one mourning
and sorrowful, so I humbled myself."
18. "And against Me they rejoiced, and gathered themselves together"
[790] (ver. 15), against Me only: they rejoicing, I sorrowful. But we
heard just now in the Gospel, "Blessed are they that mourn." [791] If
they are blessed that mourn, miserable are they that laugh. "Against Me
they rejoiced, and gathered themselves together: scourges were gathered
together against Me, and they knew not." [792] Because they laid to My
charge things that I knew not, they also knew not Whom they charged.
19. "They tempted Me, and mocked Me with mocking" [793] (ver. 16). That
is, they derided Me, they insulted Me; this of the Head, this of the
Body. Consider, Brethren, the glory of the Church which now is;
remember its past dishonours, remember how once were Christians
everywhere put to flight, and wherever found, mocked, beaten, slain,
exposed to beasts, burned, men rejoicing against them. As it was to the
Head, so it is also to the Body. For as it was to the Lord on the
Cross, so has it been to His Body in all that persecution which was
made but now: nor even now cease the persecutions of the same. Wherever
men find a Christian, they are wont to insult, to persecute, to deride
him, to call him dull, senseless, of no spirit, of no knowledge. Do
they what they will, Christ is in Heaven: do they what they will, He
hath honoured His punishment, already hath He fixed His Cross in the
foreheads of all; the ungodly is permitted to insult, to rage he is not
permitted; but yet from that which the tongue uttereth, is understood
what he beareth in his heart: "They gnashed upon Me with their teeth."
20. "Lord, when wilt Thou look on? Rescue My Soul from their deceits,
My Darling from the lions" (ver. 17). For to us the time is slow; and
in our person is this said, "When wilt Thou look on?" that is, when
shall we see vengeance upon those who insult us? When shall the Judge,
overcome by weariness, hear the widow? [794] But our Judge, not from
weariness, but from love, delayeth our salvation; from reason, not from
need; not that He could not even now succour us, but that the number of
us all may be filled up even to the end. And yet out of our desire,
what do we say? "Lord, when wilt Thou look on? Rescue My Soul from
their deceits, My Darling from the lions:" that is, My Church from
raging powers.
21. Lastly, wouldest thou know what is that Darling? Read the words
following: "I will confess unto Thee, O Lord, in the great
Congregation; in a weighty [795] people will I praise Thee" (ver. 18).
Truly saith He, "I will confess unto Thee:" for confession is made in
all the multitude, but not in all is God praised: the whole multitude
heareth our confession, [796] but not in all the multitude is the
praise of God. For in all the whole multitude, that is, in the Church
which is spread abroad in the whole world, is chaff, and wheat: the
chaff flieth, the wheat remaineth; therefore, "in a weighty people will
I praise Thee." In a weighty people, which the wind of temptation
carries not away, in such is God praised. For in the chaff He is ever
blasphemed....
22. "Let not them that are Mine enemies wrongfully rejoice over Me:"
for they rejoice over Me because of My chaff. "Who hate Me without a
cause;" that is, whom I never hurt; "winking with their eyes" (ver.
19): that is, pretending hypocrites, "For they spake indeed peace to
Me" (ver. 20). What is, "winking with their eyes"? Declaring by their
looks, what they carry not in their heart. And who are these "winking
with their eyes"? "For they spake indeed peace to Me; and with wrath
devised craftily." "Yea they opened their mouth wide against Me" (ver.
21). First winking with their eyes, those lions sought to ravish and
devour; first fawning they spake peace, and then with wrath devised
craftily. What peace spake they? "Master, we know that Thou acceptest
not man's person, and teachest the way of God in truth. Is it lawful to
give tribute unto Caesar, or not?" They spake indeed peace unto Me.
What then? Didst not Thou know them, and deceived they Thee, winking
with their eyes? Truly He knew them; therefore said He, "Why tempt ye
Me, ye hypocrites?" [797] Afterward, "they opened their mouth wide
against Me," crying, "Crucify Him, Crucify Him! [798] and said, Aha,
Aha, our eyes have seen it." This, when they insulted Him, "Aha, Aha,
Prophesy unto us, Thou Christ." [799] As their peace was pretended when
they tempted Him concerning the money, so now insulting was their
praise. "They said, Aha, Aha, our eyes have seen it" (ver. 21): that
is, Thy deeds, Thy miracles. This Man is the Christ. "If He be the
Christ, let Him come down from the Cross, and we will believe Him. He
saved others, Himself He cannot save." [800] "Our eyes have seen it."
This is all whereof He boasted Himself, when "He called Himself the Son
of God." [801] But the Lord was hanging patient upon the Cross: His
power had He not lost, but He showed His patience. For what great thing
was it for Him to come down from the Cross, who could afterward rise
again from the sepulchre? But He seems to have yielded to His
insulters; and this, beloved, that having risen again He should show
Himself to His own, and not to them, and this is a great mystery; for
His resurrection signified the New Life, but the New Life is known to
His friends, not to His enemies.
23. "This Thou hast seen, O Lord; keep not silence" (ver. 22). What is,
"keep not silence"? Judge Thou. For of judgment is it said in a certain
place, [802] "I have kept silence; shall I keep silence for ever?" And
of the delaying of judgment it is said to the sinner, "These things
hast thou done, and I kept silence;" "Thou thoughtest that I was
altogether such an one as thyself." [803] How keepeth He silence, who
speaketh by the Prophets, who speaketh with His own mouth in the
Gospel, who speaketh by the Evangelists, who speaketh by us, when we
speak the truth? What then? He keepeth silence from judgment, not from
precept, not from doctrine. But this His judgment the Prophet in a
manner invoketh, and predicteth: "Thou hast seen, O Lord: keep not
silence;" that is, Thou wilt not keep silence, needs must that Thou
wilt judge. "O Lord, be not far from Me." Until Thy judgment come, be
not far from Me, as Thou hast promised, "Lo, I am with you alway, even
unto the end of the world."
24. "Arise, Lord, and attend to My judgment" (ver. 23). To what
judgment? That Thou art in tribulation; that Thou art tormented with
labours and pains? Do not even many wicked men suffer the same? To what
judgment? Therefore art Thou righteous, because Thou sufferest these
things? No: but what? "To My judgment." What followeth? "Attend to My
judgment; even to My cause, My God, and My Lord." Not to My punishment,
but to My cause: not to that which the robber hath in common with Me,
but to that whereof is said, "Blessed are they which are persecuted for
righteousness' sake." [804] For this cause is distinguished. For
punishment is equal to good and bad. Therefore Martyrs, not the
punishment, but the cause maketh, for if punishment made Martyrs, all
the mines would be full of Martyrs, every chain would drag Martyrs, all
that are executed with the sword would be crowned. Therefore let the
cause be distinguished; let none say, because I suffer, I am righteous.
Because He who first suffered, suffered for righteousness' sake,
therefore He added a great exception, "Blessed are they which are
persecuted for righteousness' sake." For many having a good cause do
persecution, and many having a bad cause suffer persecution. For if
persecution could not be done rightly, it had not been said in a
certain Psalm, "Whoso privily slandereth his neighbour, him did I
persecute." [805] ...Let none then say, I suffer persecution: let him
not sift the punishment, but prove the cause: lest if he prove not the
cause, he be numbered with the ungodly. Therefore how watchfully, how
excellently hath This Man recommended Himself, "O Lord, attend to My
judgment," not to My punishments; "even to My cause, My God, and My
Lord."
25. "Judge me, O Lord, according to My righteousness" (ver. 24); that
is, attend to My cause. Not according to My punishment, but "according
to My righteousness, O Lord, My God," that is, according to this judge
Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.
26. "Let them not say in their heart, Aha, aha, so would we have it"
(ver. 25); that is, We have done what we could, [806] we have slain
him, we have taken him away. "Let them not say:" show them that they
have done nothing. "Let them not say, We have swallowed him up." Whence
say those Martyrs, "If the Lord had not been on our side, then they had
swallowed us up quick." [807] What is, "had swallowed us up"? Had
passed into their own body. For that thou swallowest up, which thou
passest into thy own body. The world would swallow thee up; swallow
thou the world, pass it into thy own body: kill and eat. As it was said
to Peter, "Kill and eat;" [808] do thou kill in them what they are,
make them what thou art. But if they on the other hand persuade thee to
ungodliness, thou art swallowed up by them. Not when they persecute
thee art thou swallowed up by them, but when they persuade thee to be
what they are. "Let them not say, We have swallowed him up." Do thou
swallow up the body of Pagans. Why the body of Pagans? It would swallow
thee up. Do thou to it, what it would to thee. Therefore perhaps that
calf, being ground to powder, was cast into the water and given to the
children of Israel to drink, [809] that so the body of ungodliness
might be swallowed up by Israel. "Let them be ashamed and brought to
confusion together that rejoice at mine hurt: let them be clothed with
shame and dishonour" (ver. 26); so that we may swallow up them ashamed
and brought to confusion. "Who speak evil against me:" let them be
ashamed, let them be brought to confusion.
27. What sayest thou now, the Head with the Members? "Let them shout
for joy and be glad that favour My righteous cause:" who cleave to My
Body. Yea, let them say "continually, Let the Lord be magnified, which
hath pleasure in the prosperity of His servant" (ver. 27). "And my
tongue shall speak of Thy righteousness, and of Thy praise all the day
long" (ver. 28). And whose tongue endureth to speak the praise of God
all the day long? See now I have made a discourse something longer; ye
are wearied. Who endureth to praise God all the day long? I will
suggest a remedy, whereby thou mayest praise God all the day long if
thou wilt. Whatever thou dost, do well, and thou hast praised God. When
thou singest an hymn, thou praisest God, but what doth thy tongue,
unless thy heart also praise Him? Hast thou ceased from singing hymns,
and departed, that thou mayest refresh thyself? Be not drunken, and
thou hast praised God. Dost thou go away to sleep? Rise not to do evil,
and thou hast praised God. Dost thou transact business? Do no wrong,
and thou hast praised God. Dost thou till thy field? Raise not strife,
and thou hast praised God. In the innocency of thy works prepare
thyself to praise God all the day long.
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
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