Homilies on the Psalms

Homilies on the Psalms

continued

Homily 7, on Psalm 67

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). 2 Let God arise, and let his enemies be scattered. This psalm is understood both in a special sense and in a general sense. In the special sense, of the Lord himself, that he should rise from the dead and scatter his enemies — that is, the devil and his army, or the Jews. But in the general sense, whenever we are in tribulation and distress, and we say, "Arise, why do you sleep, O Lord? and help us"; just as the apostles too, in the little boat, wake the Lord who was sleeping, saying: "Master, save us, we perish. And let those who hate him flee from before his face. He did not say, let them perish, but, let them flee: because sinners cannot stand in the sight of God. As smoke fails, let them fail: not that they should be reduced to nothing, but that they should rest from their sins. As wax flows away before the face of fire. Just as wax is melted, and does not lose its nature, but grows soft: so let these too not perish, but lay aside their hardness, and thus turn to repentance, and be saved. So let sinners perish from before the face of God: because sinners are not worthy to see God. And let the just feast. Those who remain in their righteousness, who have no vices, let them be delighted in the Lord. Let them exult in the sight of God, and let them be delighted with gladness.

3 It is great confidence, to exult in the sight of the Lord. Just as a steward who has badly handled and lost the substance entrusted to him by his master fears his master's presence; so also he who has managed it well exults in his master's presence. Sing to God, sing a psalm to his name. "Sing" — in Scripture this always signifies contemplation (theoria): that is, consider the mysteries and the meaning of divine Scripture. But "to make melody" (psallere) Scripture signifies as a good work: for example, that the hearing should furnish its own work, and likewise the mouth, and the eyes, and the hands, and all the members should as it were agree, and thus strike the psaltery in the virtues. Make a way for him who ascends above the sunset: the Lord is his name. If the sun of iniquity does not set for us, the sun of righteousness cannot rise for us, whose healing is in his wings.

4 God is in his holy place. God always dwells in his holy ones: wherever holiness is, there is the dwelling-place of God. God makes those of one manner to dwell in a house: those who are of one manner, and are not changed. Since indeed the just man is not changed, because once for all he has resolved to remain in righteousness. But the sinner is changed: "for the fool shall be changed like the moon." In the Hebrew, however, it has "The Lord makes monks to dwell in a house": that is, in those in whom sin does not dwell alongside. Who leads out the bound ones in strength. God himself by his own power leads out those who are bound by the devil in sins: like that woman in the Gospel, who had been bound eighteen years by the devil. Likewise those who provoke him, who dwell in the tombs. God is by nature sweet: but those who lead him to bitterness are sinners, and they make God bitter for themselves. He does not change his own nature, but the sinners themselves make God bitter for themselves. Who dwell in the tombs. "Woe to you, scribes and Pharisees, for you are like whitewashed tombs." Just as the holy man is a temple of God, so the sinner makes himself a tomb.

5 O God, when you went out in the sight of your people. This is according to the history, when God went before his people as they went out of Egypt. When you passed through in the desert. God does not linger in the desert, but passes through. The earth was moved, for the heavens dripped down from before the face of the God of Sinai. The heavens dripped down: that is, the manna. Sinai is interpreted as "temptation." Therefore God dwells in those who are tempted and overcome; but in those who are among delights, he does not dwell. You will set apart a voluntary rain, O God, for your inheritance. He speaks of the law, which was given through Moses. And it was weakened, but you have perfected it. The law was weakened, because no one was able to fulfill it except the Lord, who said: "I have not come to abolish the law, but to fulfill it." And according to the apostle: "For what was impossible for the law, in that it was weakened, God sent his own Son," and the rest. Your animals dwell in it; that is, in the inheritance. But by "animals" he meant those who live in God, that is, the holy ones. You have prepared in your sweetness for the poor man, O God. "Blessed are the poor in spirit." You have prepared the rain, that is, the law. The Lord will give the word to those who preach the gospel with great power. In the Hebrew it has "the women who preach the gospel"; that is, to those women who were made evangelists to the apostles, where he says "Go, tell my brothers," and the rest. Or else it signifies the souls which have believed in Christ. But according to the Seventy translators he speaks to the apostles, because the Lord gave them the power to preach the gospel.

6 The king of the powers of the beloved. "King," the Father; "of the powers," that is, of the holy ones; "of the beloved," of the Son. "Behold my beloved Son, hear him." "Of the beloved." If anyone loves someone, he always has him on his lips: therefore the Holy Spirit, because of the love which he has for the Son, frequently makes mention of him. And to the beauty of the house to divide the spoils. The apostles themselves divide in the churches the spoils, which they have taken from the idols. If you sleep among the midst of the lots (cleri): that is, if you rest between the New and the Old Testament. The individual books too are called "lots" (cleri): that is, Genesis, Exodus, Judges, the Gospels, the Apostle. The wings of the dove covered with silver. You will find in the two Testaments the grace of the Holy Spirit. "Covered with silver": it signifies the clear word of divine Scripture. And the hinder parts of its back in the paleness of gold: that is, in the inner things the mysteries are understood spiritually.

7 While the heavenly one distinguishes kings over her. By "kings" he meant the holy ones, who reign over their own passions. These holy ones, then, are divided among the churches: for example, Paul among the Gentiles, Peter among the circumcision. They shall be made white as snow in Selmon. This is what he says: although they are holy, yet nevertheless in this world they are as it were a shadow, knowing in part. For Selmon is interpreted "shadow." The mountain of God, a rich mountain. This is the mountain which in Ezekiel wounds the prince of Tyre. And by "mountain" they mean the Lord himself. Why do you suppose the curdled mountains? This he says to the Jews, who think that Moses and the prophets are like the Savior. The mountain in which it is well pleasing to God to dwell. It signifies the fleshly presence of the Savior, that the deity dwelt in a body: for in no other did the Holy Spirit dwell continuously, except in the Savior, John saying, "He upon whom you shall see the Spirit descending and remaining on him, this is he." For indeed the Lord shall dwell unto the end: in the body which he took from holy Mary.

8 The chariot of God is ten thousandfold manifold. Hyperbolically he speaks of the ministering powers and spirits, that they are innumerable, as he said in Daniel: "Thousands of thousands ministered." And in Ezekiel he describes the cherubim as having four wings in four corners, four faces, whose charioteer is God. And "cherubim" is interpreted "multitude of knowledge." And it signifies the face of the lion, the kingly, that is, to reign over the passions; the face of the man, the rational; the face of the calf, in work; the face of the eagle, in contemplation, that is, in theoria, which exalts us in the virtues. But that we may say all at once: the throne of God is in the holy ones. The Lord is among them in Sina, in the holy place: that is, God is in the holy ones when they are tempted, and after the temptation holiness follows. For it is impossible for anyone, however holy he may be, to pass through this world without temptation, according to Job: "The life of man upon the earth is a temptation."

9 You have ascended on high, you have taken captivity captive. You have ascended into the heavens: you have taken us captive, we who were held captive by the devil. You have received gifts among men. He said it well, "you have received." From the Father he received: he receives as man, he gives as God; and what he received, he received for men, that he might give. For he himself is full, and lacks nothing. For indeed those who do not believe that the Lord dwells. And these too you have saved, who did not believe that it is possible for God to dwell in a man, that is, for the Savior to take flesh. The Lord God blessed. These who before did not believe that it is possible for God to dwell in a man, they themselves, believing, say: The Lord God be blessed. Blessed be the Lord day by day. He who makes progress can bless God daily. For what does it profit me, if I blessed yesterday, and today I cannot bless? The God of our salvations will make our journey prosperous. Be secure, O sinner, do not doubt that you can daily bless God: for behold, he says, God will make our journey prosperous. Therefore God helps us, and works together with us. Of our salvations. He said it well in the plural, "of salvations": because however many sins we have committed, so many salvations also do we have. Diapsalma. In the Hebrew it has "sela," that is, "always and continually": therefore God always helps us.

10 Our God is the God of saving, and the outcomes of death belong to the Lord: because he himself rose from the dead, and made us rise together with him. Otherwise, the devil is the entrance of death: but the Lord leads out. But nevertheless God will shatter the heads of his enemies: of the devil, and all his powers. "You have shattered the heads of the dragon in the water." As many as the sins are, so many heads does the devil have. The crown of the hair of those who walk in their own trespasses. For his head is so shattered, that there does not remain in him any power by which he may goad those who sin. The topmost of the head is the hair, and the crown of the hair: therefore he says this, that there should not remain in the devil even the least thing that is not shattered.

11 The Lord has said, From Basan I will turn back: that is, from the confusion of this world I will turn back the human race; that is, through my passion and cross, which these people think foolishness and confusion, I will turn back my people. Since indeed Basan is interpreted "confusion." I will turn back in the depths of the sea: that is, from the deep vices and sins of this world, from the commotion and the waves I will turn back my people. That your foot may be dipped in blood. Because his own foot was dipped in his own blood. "I have trodden the winepress alone, and of the nations there was no man with me." And again: "Who is this who ascends from Edom? his garments red from Bosor." Edom is interpreted "blood," Bosor "flesh": it signifies our Lord himself crucified. The tongue of your dogs from the enemies, from him. By "dogs" he means the Jews themselves, who cried out: "Crucify, crucify such a one: we have no king but Caesar." And "from the enemies": prompted by the demons to deny the Savior, and to blaspheme him. Otherwise: because you yourself came of your own will and suffered, and of your own will you were crucified by the Jews.

12 They have seen your entrances, O God: because in the sight of five hundred men and all the apostles and the cherubim and all the angels you ascended into the heavens. The entrances of my God, of my king who is in the holy place. Because you who are the God of all and the Lord of those who rule and the King of kings, in a special way you are my God, just as also the God of Abraham and the God of Isaac and the God of Jacob and the God of the Hebrews. The princes went before, joined with those making melody. The apostles themselves went before, and those who through them believed followed: or certainly the churches. But he says "of the timbrel-players" because their body is dead to sin. And Miriam the sister of Moses and Aaron, holding a timbrel in Exodus, went before those making melody, and said: "Let us sing to the Lord, for gloriously has he been honored."

13 In the churches bless God. O you who glory in abstinence, do this in the churches, and do not defend heresy for your own selves. These things can be said to Tatian, who is the chief of the Encratites. The Lord from the fountains of Israel. The Manichaean cannot bless the Lord, because he does not bless from the fountains of Israel: that is, because he does not receive the Old Testament. From the fountains of Israel, not of Jacob: since indeed Jacob is interpreted "supplanter," and is still in the wrestling; but Israel is perfect, seeing God with the mind. There is Benjamin the young lad in ecstasy of mind. He means holy Paul: "there," in the church: "the young lad," the last of all the apostles, of the tribe of Benjamin. The princes of Judah their leaders. The apostles are the princes of Judah, that is, of the Lord, just as Jacob says: "Judah, may your brothers praise you." The princes of Zabulon, the princes of Nephthalim. Zabulon is interpreted "flowing of the night," Nephthalim "breadth": when we have been freed from the passion of lust, that is, from that flowing, then we begin the broad spaces of the virtues.

14 Confirm this, O God, which you have worked in us. This salvation, which you have granted us through your passion, confirm, and give aid; because we are men, and we cannot advance in the virtues, if we have not obtained your help. To you the kings shall bring gifts. He says "kings," those who reign over their own selves, according to what is written: "The heart of the king is in the hand of God." These shall bring gifts to God. The virtues of the holy ones are gifts to God. Rebuke the wild beasts of the reed, that is, the heretics, who compose and write against you, so as to deceive us. "For there must also be heresies among us." For they are called "wild beasts" from the fact that they seize souls and kill them. But it can be understood also of the devil and his angels. The assembly of bulls among the cows of the peoples. It signifies the heretics themselves, because they can deceive no one, except the simpler ones and the little ones, that is, the lesser cows: for they cannot deceive the bulls, that is, the great ones. That they may shut out those who have been proved with silver. And for this reason they deceive the simpler ones, that is, the multitude, so as to come even to the holy ones, and shut them out from the kingdom of heaven.

15 Scatter the nations that desire wars: that is, scatter the heretics, who attack the church. Legates shall come out of Egypt. Egypt is interpreted "darkness": out of the darkness of this world. Ethiopia shall stretch out her hand before to God. Because we who were black with sins and passions went before the Israelite people, and believe in the Savior: just as she who had a flow of blood went before the daughter of the ruler of the synagogue, and is healed. Who ascends above the heaven of heaven to the east. Because above he said, Who ascends above the sunset; here he says, to the east. For when the passions and the sun of iniquity set for us, the sun of righteousness rises for us: that is, the Lord ascends over us, and dwells in us. Behold, he will give to his voice a voice of power. "Lazarus, come forth." Behold, he will give to his voice a voice of power; his magnificence is over Israel. The magnificence of God is in Israel, who sees God. And his power is in the clouds, that is, in the prophets and apostles. "I have commanded my clouds, that they rain no rain upon Israel." God is wonderful in his holy ones. In this God is wonderful, because he so loved the human race that he works signs through his holy ones. In these God is more wonderful than in the rest of the creatures.

Homily 8, on Psalm 74

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). For the end, do not corrupt, a psalm of Asaph, a song. In the Hebrew it does not have "for the end," but has "to the victor." And the Seventy translators did not err greatly, since victory is something perfected. Well did he say, For the end, do not corrupt. This phrase is interpreted in many ways. David says even to one of his friends: "Do not corrupt him" — that is, Saul. See what he says. And in another place we read that David blessed the Lord because his hands were kept — that is, that he should not slay Saul. And so we too, when we do not kill anyone, our hands are kept. Some say that this psalm was composed by David and sung by Asaph; others, however, that Asaph himself both composed and sang it. Therefore, according to the Seventy, he says this: O Lord, who have kept me from laying my hand upon your anointed Saul, keep me even to the end.

2 We will confess to you, O God. Here "we will confess" does not signify penance, but glory. And we will call upon your name. The name of God is Father: for previously he was unknown. For the Lord says: "Father, I have revealed your name to men." For every son is the name of the father. We will tell of your wondrous works. This the Church says, this the multitude of believers says. We will tell of your wondrous works. This verse is joined with the preceding ones, but the one that follows is spoken in the person of the Lord: for so the ancients interpreted it. When I shall have received the time, I will judge righteousness. For now he is not a judge, but he will be: for if he were now a judge, sinners would not be lifted up and obtain riches in the world. Does this scandalize you, that the righteous flee, and sinners persecute them? Does this scandalize you, that iniquity reigns in the world? Hear the Lord saying: When I shall have received the time, I will judge righteousness. For the time of judgment has been reserved. In the present there is no judgment, but a contest. "For the Father does not judge anyone, but has given all judgment to the Son." But hearing this, do not be scandalized and say that the one who receives from the one who gives is lesser; but see what he says in the Gospel: "For the Father does not judge anyone, but has given all judgment to the Son: because he is the Son of man." He renders the reasons why he received judgment: because he is the Son of man. You hear "Son of man," and do you doubt why he received it?

Homily 9, on Psalm 75

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). Before the cross gave light to the world, before the Lord was seen upon the earth, God was known in Judaea, and his name was great in Israel; but when the Savior came, his sound went out into all the earth, and his words unto the ends of the world. 2 And his place was made in peace: which in Hebrew is said "in Salem." So it seems, according to the letter, to speak of Jerusalem, that is, Salem, which formerly was called Salem, and afterward Jebus, and then was called Jerusalem. This is that Salem in which Melchizedek was king. We read, "Thou art a priest for ever after the order of Melchizedek." He did not say, after the order of Aaron, but of Melchizedek. What did he mean to say, Thou art a priest for ever after the order of Melchizedek? It is plain that in that passage it is spoken of Christ. But why does he say, after the order of Melchizedek? Aaron offered victims, Aaron poured out the blood of sacrifices; Melchizedek did none of these things, but offered only bread and wine. This, then, is what Melchizedek did: and therefore it is said, after the order of Melchizedek. In the Hebrew it has, "And his shelter was made in Salem." See what he says: according to the tropology, there is no shelter of the Lord except where there is peace. Where there are quarrels and discord, there God is not a protector. Let us speak also according to the Septuagint. The place of God is nowhere except in the soul that has peace: therefore the soul that does not have peace, let it know that it is not the place of God. "My peace I give unto you, my peace I leave with you." This is the Savior's inheritance. And his dwelling is in Zion. According to the letter we can speak of Jerusalem and Zion, since the temple was there; but according to tropology and anagogy we say that the dwelling of God is in Zion. Zion is interpreted "watchtower": therefore in whatever soul there is knowledge of the Scriptures and teaching, there God dwells.

3 There he broke the strength of bows. There. Where? In Jerusalem and Zion. Jerusalem is interpreted "peace," Zion "watchtower": let us see, then, what is peace, and what is the watchtower. Let us interpret it in two ways: either the human soul, in which is the peace of God and contemplation; or else the Church, or else the holy Scripture. For there is peace, and there is the dwelling and the watchtower of God. There he broke the strength of bows: those burning arrows which the devil used to shoot. The shield, and the sword, and the battle. And the battle: that of which it is said in another place, "Scatter the nations that desire wars." And what follows? Selah, which the Septuagint interpret "diapsalma," and in Hebrew it is said "always." See, then, that the Lord always breaks the shield and the sword and the battle. Thou dost give light wondrously from the everlasting mountains. We interpret the mountains in two ways: in the Old Testament, the prophets; in the New Testament, the apostles. Of these mountains he says: "I have lifted up mine eyes unto the mountains, whence shall come my help." Upon these mountains also is the city of God set, "A city set upon a mountain cannot be hid." We were all sitting in darkness and in the shadow of death; and the Lord gave light to us from the everlasting mountains, that is, from the prophets and apostles. All the foolish of heart were troubled. This verse we can speak of the unbelievers.

4 They slept their sleep, and found nothing. Truly this life is a sleep, and riches too: for when we seem to hold them, at once we lose them. Just as that which is written in the prophet: "As one who is thirsty sleeps, if he finds water he drinks; afterward, when he has awakened, the thirst itself remains," so also are riches in this world: while we hold them, we lose them. 5 They slumbered who mounted horses. Let us speak according to the tropology. Indeed Pharaoh mounted horses, and slumbered, and perished. And the Egyptians had horses, but they perished. Hence too it was commanded in the Law that a Hebrew should not have a horse. Indeed Solomon too did not have a horse from Jerusalem or from Judaea, but bought them for himself from Egypt. Horses are always sold in Egypt. "These in chariots, and these in horses: but we will call upon the name of the Lord our God." Those, then, who mounted horses, slumbered and perished. Our Lord also has horses, and he has shining mountains: on the contrary, the devil too has dark mountains. As, then, there are shining mountains and dark mountains, so also are there good horses and again bad horses. We have spoken of the bad horses; let us speak also of the good horses. At that time when they came against Elisha to seize him, the servant went out and saw the army of the Assyrians round about, and Elisha said: "Fear not, for there are more with us than with them." And there it is written: "Lord, open the eyes of thy servant, that he may see." And when his eyes were opened, the servant saw the chariots and horses. These were the helpers. See, then, what he says, chariots and horses. There was no man upon them, but there were only chariots and horses. This is what he means to say: the multitude of angels. They themselves were both chariots and horses: but the rider was the Lord. Therefore he says in the canticle of Habakkuk: "And thy riding is salvation." This is said to God. O that we too might be the horses of God, and that God might deign to ride upon us. Those contrary horses, then, slumbered, and their riders.

6 From then thy wrath. From what time is the wrath of God? When the people cried out to Aaron in the wilderness, saying: "Make us gods whom we may follow: for this Moses, who brought us out of the land of Egypt, we know not what has become of him." Thou didst bring them out of the land of Egypt, and immediately they denied thee. From heaven thou didst make judgment to be heard. Thou didst speak from heaven, all the people heard and trembled: and yet they did not believe in thee. The earth feared and was still. But Israel neither feared nor was still. 7 For the thought of man shall confess to thee. This is what is said in another place: "From my hidden faults cleanse me, and from those that are alien spare thy servant." Alien to thee, which the devil sends in. And what follows? "If they shall not have had dominion over me, then shall I be blameless." If evil thoughts do not overcome me, then shall I be clean in thy sight. And what follows immediately? "And I shall be cleansed from the greatest offense." See what he says. If the thought does not overcome me and does not carry me through to the deed, I am freed from a great sin. For the thought of man shall confess to thee. "For none is clean in the sight of God, not even if his life be of a single day." "The stars are not clean in the sight of God," "and against his angels he devised something perverse." Why do I say all this? Because if the stars are not clean, and if in the angels something perverse is found, how much more in the thought of men? Where are those who say: "Depart from me, for I am clean"? Every day, in what we suffer, we know what is in our thoughts, and we blush to say it. There are many who have not done evil works, there are others who have not even spoken them: but of those who have not sinned in thought, no man is found. Therefore now he says: For the thought of man shall confess to thee.

8 To the terrible one. To whom? To God. And to him who takes away the spirit of princes. When we see certain powerful men, for example, emperors, prefects, and men exceedingly powerful in this world, let us too say to God: Who takes away the spirit of princes. By "spirit" we can speak both of the soul, and we can speak also of pride. Let us understand it also in another way. Who takes away the spirit of princes. Let us here understand "princes" as the saints. For example, Solomon was a prince, the other saints too were princes, Judas the apostle also was a prince: and because they sinned, God took away from them his spirit. Let no one, then, say: I am a bishop, I am a presbyter or a deacon or a monk, I am a prince in this world: God is able to take away the spirit of princes. Indeed, that you may know that God takes away the spirit, the good spirit of God departed from Saul, and the malignant spirit choked him. It follows: "And the evil spirit of God choked him," that is, from God. Does God, then, have an evil spirit? By no means: but God had departed for this reason, that afterward the evil spirit might choke him. Therefore the spirit is called God's evil spirit. Indeed, the holy David, knowing that he takes away the spirit of princes, prays to God and says: "And take not thy holy spirit from me."

9 To the terrible one among the kings of the earth. This is understood also according to the letter. But may God grant to us also that we may be kings of the earth: kings of the earth, that we may rule over our flesh. Whence the apostle also says: "Let not sin reign in your mortal body." And in another place it is written: "The heart of the king is in the hand of God." Was the heart of Julian the persecutor in the hand of God? Was the heart of Saul in the hand of God? Was the heart of Manasseh in the hand of God? Was the heart of Ahab in the hand of God? And were the hearts of all the impious kings of Judah in the hand of God? You see that it cannot stand according to the letter. Kings, then, are the saints, and the heart of these is in the hand of the Lord. Let us therefore also ask God that we may be kings, and may rule over our flesh, that it may be subject to us. Whence the apostle also says: "Therefore I chastise my body and bring it into servitude, lest by chance, while preaching to others, I myself should become a castaway." Let our soul rule, let the body serve: and at once Christ will come, and will dwell in us. Indeed, what does he himself say in the Gospel? "I will come," he says, "and will stand before the door, and will knock: and if anyone shall open to me, I will come in," he says, "and will sup with him." Every day Christ stands before the door of our breast, he desires to enter. Let us open, he enters into us, and he is our guest and our fellow-diner: that is, he both dwells in us and eats with us.

Homily 10, on Psalm 76

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). With my voice I cried out to the Lord: with my voice to God, and he gave heed to me. In the day of my tribulation I sought out God. See how he is in tribulation, and he beseeches God, God, God — and yet God is one. With my voice I cried out to the Lord. A cry is necessary at that time when he who cries is far off. So what this man says is this: since on account of my sins I am far from you, therefore I cry, that you may hear me. With my voice to God, and he gave heed to me. It is the same thing he says also in another place: "To the Lord, when I was in tribulation, I cried, and he heard me." In the day of my tribulation I sought out God. He is speaking of a difficult thing. When we are in tribulation, we are cast down to the ground, we think of nothing else but our trouble; but this man in his tribulation is prompted to beseech God. For example: I have lost my son, my house has been burned, I have come to beggary — I do not seek what I have lost, but I seek the Lord. For if I find him, in him I find all things. "Seek first the kingdom of God, and all these things shall be added unto you."

2 With my hands by night before him: and I was not deceived. In the Hebrew it reads otherwise: "My hand is stretched out by night, and does not rest. With my hands by night before him. Understand: I cried out. See, then, that our very works cry out to the Lord while we ourselves are silent. Therefore it is said: "The word of the Lord came in the hand of the prophet Aggeus. It does not come to him in his mouth, that is, in speech, but in his hand, that is, in work. "For the kingdom of God is not in speech" but in the hand, that is, in work. With my hands by night: that is, I cried out, I cried out with my hands. Therefore it is also said to Moses: "Why do you cry to me? And surely it is not written there that Moses cried to God; but because his heart cried "Abba, Father," and his heart cried out, therefore he says, Why do you cry to me? Hence it is that it is said in Jeremiah: "The pupil of my eye was not silent. See, then, that even the pupil of our eye is not silent, but as often as we shed tears, so often do we cry out to God with our hands. By night before him. Hence it is said: "In the nights lift up your hands to the holy places, and bless the Lord.

3 In the night of this world and in the darkness, while others hastened to their vices, I lifted up my works to you alone. And I was not deceived. Because I cried out thus, and cried out in work, I was not deceived. It is understood in two ways: either I obtained what I wished, or at least I was not deceived by the snares of the devil, which were eager to encircle me. But in the Hebrew it is written: "My hand is stretched out by night, and does not rest. The hand is always stretched out to virtues, it is never drawn back for sins. 4 My soul refused to be comforted. Insofar as it depended on my sins, I could not comfort myself with having no hope. I remembered God, and I was delighted. Insofar as it lay in my sins, I could find no comfort; again I thought of God, and in his mercy I was delighted. In the Hebrew it reads otherwise: "I remembered God, and I was troubled." I considered his gentleness, I considered his tenderness, I considered his purity; and seeing myself unclean, I was vehemently troubled. And I was exercised, and my spirit failed. In the Hebrew it reads better: "I was speaking within myself, and my spirit failed" — whether from despair, or from longing for God. My eyes anticipated the watches. In the Hebrew it reads otherwise: "I held in check the gaze of my eyes, I was struck dumb and did not speak." What he means is this: considering my sins, I did not dare to lift my eyes to heaven. "For to the sinner God has said: Why do you declare my statutes?" Therefore I was struck dumb, I was afraid, I could not speak. This is according to the Hebrew. My eyes anticipated the watches. Before anyone else was awake, I was awake. We read also in Daniel: "And behold," he says, "an ir," that is, a watcher. "He shall not slumber nor sleep, who keeps Israel." Therefore the monk who does not keep watch cannot say this verse. I was troubled, and I did not speak. This is what the apostle says: "Let not the sun go down upon your wrath." I was troubled, as a man; I did not speak, as a Christian. Anger began in my heart, but I did not bring the anger forth into words.

5 I thought upon the days of old, and I had the eternal years in mind. Insofar as it lay in my sins, I was despairing, and my soul had refused to be comforted. I began to think from the beginning of the world, when God made man, all the way to my own year, from Adam down to my own time. I meditated by night with my heart, and I dug over my spirit. I was not thinking of my anger, I was not thinking of my enemy; but my whole thought was of God. The night, which is wont to be either for rest or for lust, was for me a thinking upon the virtues. I meditated with my heart, and I dug over my spirit: that is, I dug like a field, that there I might cast the seed of the Lord's teachings. Will God cast off for ever? This was my whole thought. God made man from the earth, and promised him eternal life: how then was he cast out of paradise, out of the kingdom of God? And will he no more be pleased to show him favor? Or will he cut off his mercy for ever, from generation and generation? That is, will he cast off both generations, both of the former people and of the later? Suppose he had cast off the people of the Jews: will he cast off the people of the Gentiles too? Or will he in his anger hold back his mercies? He could not have said it more beautifully. However long he restrains himself so as not to have mercy, yet his mercy conquers him.

6 And I said, Now I have begun. In the Hebrew it reads otherwise: "And I said, It is my weakness" — that is, what I suffer is not from the cruelty of God, but from my sins. This is the change of the right hand of the Most High. That the Lord should have mercy, that he should give his grace to the whole world, that he should not hold back his mercies in his anger — this is the change of the right hand of the Most High. Unless his right hand, that is, his Son, had been changed and had taken the body of a man, we could not receive mercy. And I said, Now I have begun: this is the change of the right hand of the Most High. "Who, though he was established in the form of God, did not think it robbery to be equal with God, but emptied himself, taking the form of a servant."

7 I was mindful of the works of the Lord: which he had done for Moses, which he had done for the saints. For I will be mindful of your wonders from the beginning: and I will meditate on all your works, and I will be exercised in your devices. My whole thought is of your virtues. I consider how you had mercy on those men, and about myself I do not despair. God, your way is in the holy place. Whoever, then, is not holy, the way of God is not in him. What is the way of God? "I am the way, and the life, and the truth." This the Savior says. The way of God, then, is the Son. But the way of God is only in the holy one. If we wish that Christ should dwell in us, let us be holy: for the way of God is in the holy one. What God is great like our God? For just as "there are many gods, and many lords" (this the apostle says. "God stood in the assembly of the gods." "I have said: you are gods, and all of you sons of the Most High." And to Moses, "I have made you a god to Pharaoh"): they are called holy gods. Those are gods according to grace, but you are God by nature. You are the God who does wonders. He did not say, who has done; but, who does. Daily God does wonders, and works — both the Son, and the Holy Spirit. You are the God who does wonders. Yesterday a robber, today a Christian: yesterday a fornicator, today continent: yesterday you were seizing what belonged to others, now you hand over what is your own.

8 You have made known your power among the peoples. "Christ the power of God and the wisdom of God": "the mystery which had been hidden from the ages"; now you have made known your power among the peoples. You have redeemed with your arm your people. "Lord, who has believed our report? and to whom has the arm of the Lord been revealed?" You have redeemed with your arm your people: that is, in Christ. The sons of Jacob and of Joseph. Both peoples, both of the Jews and of the Christians: Jacob, in the people of the Jews, and Joseph, in the people of the Gentiles. Indeed, Joseph is interpreted in the Hebrew tongue as "increase." Those, then, went before, and we have been joined on: therefore it is said "the sons of Jacob and of Joseph." The waters saw you, O God, the waters saw you, and they feared. For the moment let us speak according to the letter; let us cling to the earth for the sake of the simpler folk. When the people passed through the Red Sea and through the Jordan, the waters understood their Creator, and the people did not understand. And the depths were troubled. "The sea saw, and fled: the Jordan was turned back." The great sound of the waters. "The clouds shook out the waters," it has in the Hebrew. The clouds gave forth their voice. And this they interpret of the time when God was seen on Mount Sinai. For your arrows pass through: the voice of your thunder in the wheel. And this they interpret of the lightnings, and they say: When God thunders, he makes a sound like a wheel. You see how I still cling to the earth and speak according to the letter that kills.

9 Your lightnings shone upon the world. Here what do you do, O Jew? Your way is in the sea, and your paths in many waters. Make even this to be said either of the sea or of the Jordan. And your footsteps shall not be known. This, according to the letter, how do you understand it? For the sake of the simpler folk we have spoken according to the letter: let us return, then, to the spiritual understanding. The waters saw you, O God. Let us speak from the Revelation of John. "The many waters," he says, "are many peoples. The waters saw you, O God. What waters? "And let the waters that are above the heavens praise the name of the Lord. The waters saw you, O God. What waters? Pure minds and souls. The waters saw you, and they feared. The fear was not from hatred, but from faith. And the depths were troubled. Let us say something according to the spiritual understanding. In the beginning of Genesis it is written: "And over the waters," it says, "the Spirit was borne. And then it is written: "Over the depths," it says, "darkness was borne. See, then, what is said in the beginning of Genesis. This according to the spiritual understanding. Over the waters, it says, the Spirit was borne. Already at that time baptism was signified. For there could be no baptism without the Spirit. But over the depths, darkness. This is the abyss into which the demons beg not to be sent by Jesus.

10 Over the depths, then, darkness. In the waters was cleanness, in the depths darkness. What the depths are, you understand while I am silent: since the demons dread to go into the abyss. The clouds gave forth their voice. The clouds are the prophets: who kept silence to the Jews, but spoke to us. The clouds gave forth their voice. For your arrows have passed through. The preaching of the word of Christ has run into the whole world. The voice of your thunder in the wheel. Thunder is properly a great voice. Indeed, at that time when God spoke, "This is my beloved Son, in whom I am well pleased," there was made a voice of thunder like a wheel. Indeed, therefore it is written: "Deep calls to deep in the voice of your cataracts": that is, the two testaments, the new and the old. The voice of your thunder in the wheel: the voice of your preaching in the wheel. Therefore it is called a great voice, because the preaching is great. The voice of your thunder in the wheel: in the whole world round about. It is not only heard in Judea: but you speak, and it is heard unto the age. This we have said in a general way: but let us speak also in particular of the inner man. The wheel stands upon the earth with only some small trace of contact, and it not only stands, but as it were runs on: it does not stand still, but touches and passes by:

11 finally, when it is rolled, it always mounts up to higher things. So too the holy man, because he is in the body, has the necessity of thinking some things about earthly matters; and when he has come to food and clothing and the rest of such things, having food and clothing, with these he is content, touching the earth, and he hastens to higher things. In him who runs and hastens to higher things, in him is your word. We read also in the prophet: "Holy stones are rolled upon the earth. See what he said: Holy stones are rolled upon the earth. For because they are wheels, therefore they are rolled upon the earth and hasten to higher things. Do you wish to know of more wheels? We read: "And a wheel within a wheel"; we read in Ezekiel: "The wheels cling one to another. The two wheels are the new and the old testament. This wheel clings to that, and that to this. Yet see what is said in Ezekiel: "And wherever," it says, "the spirit was leading, thither the wheels also followed. This is said also in Ecclesiastes, at the consummation of the world: "And the wheel," it says, "shall be rolled over the cistern. There are many things that might be said about wheels: but the discourse hastens on to the rest.

12 Your lightnings shone upon the world: the apostolic preaching. The earth was moved and trembled. Unless our earth had been moved and troubled, we would not be Christians. The earth was moved and trembled. For the Spirit of the Lord rests upon no one, save upon him who is humble and quiet and trembles at his words. Your way is in the sea: where the waves are, where the bitter water is, where the dragon dwells, where the little tiny fishes cling. Your way is in the sea. You who were in heaven came down to earth. According to the letter we can say: At the time when Moses led the people out, it was you who led them out. Your way is in the sea. Then we can also, according to the history, say it otherwise: The seas were a way for you. But that he did once; for the rest, daily he speaks to the sea: "Be still, be silent." The Lord calms you, that we may be able to pass through this world. Your way is in the sea. He came, the fountain of life, to sweeten the sea, the bitter sea, the Dead Sea. Therefore, according to Ezekiel, there goes forth from the temple of the Lord a fountain of living water, and it goes to the Dead Sea, which had nothing living. For no little fishes could be in the Dead Sea, nothing lived in the Dead Sea. From the temple of the Lord, that is, from his bosom, the Savior went forth, and sweetened the Dead Sea and the bitter waters. Your way is in the sea. And your paths in many waters. Therefore your way is in the sea, that you might make a way, and your apostles might follow you. And your paths in many waters.

13 And your footsteps shall not be known: you led out your people like sheep. The good shepherd led out his people like sheep. By the hand of Moses and Aaron. This he did according to the letter: for the rest, daily he does it in us. By the hand of Moses, that is, in the law (and we know that the law is spiritual): in the spiritual law. And of Aaron: that is, in the priesthood. In your spiritual law, and in your spiritual priesthood, you led out your people. Let us understand this according to the letter of Moses and Aaron. Moses indeed was led out, and Aaron, but not led into the land of promise. Jesus succeeded him. See what is written. Moses died in the desert, Aaron died, Miriam died; and this is what is written in the prophet: "And I will strike," it says, "three shepherds in one month. They died: for they could not enter into the land of promise. They only saw over against the land of promise, and could not enter. The Jews saw the land of promise, and could not enter. For they died in the desert, and their corpses are in the wilderness, of those who died in the desert. We, the sons, under Jesus as leader, came to the Jordan, and entered into the land of promise, and came to Gilgal, and were a second time circumcised with a spiritual circumcision, and the reproach of Egypt was taken away from us.

14 Then Jesus himself our leader holds the sword, and always goes before us, and fights for us, and conquers our adversaries, and for seven days we go around Jericho, that is, this world. We sing with the priestly trumpets, and we go around Jericho, that is, this world, and its walls fall, and we enter in, and we are the victors. Then we conquer the city of Ai: afterward we come to Jebus, we come to Hazor, we come to other cities; we conquer the adversaries whom under Moses we could not conquer. Let us give thanks, then, to our leader Jesus: for with him as leader, with him fighting, we conquer. He commanded the sun to stand still, and it stood still, and that great man was a type of this one: he was commanding, but the Lord was accomplishing it. He came forth the victor: he, as I have often said, slew five kings in the cave: he led us into the land of promise. To him let us give thanks; he is the son of Nun, which we read as Nave: he it is who was called Osee, which we read as Ause. For according to the Hebrew truth it is not said Ause, but Osee, that is, "savior. Truly a savior: for he saved us, and led us out of the desert, and led us into the land of promise.

Homily 11, on Psalm 77

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). Divine Scripture commands that, when we have been invited to a rich man's banquet, we should with understanding put forth our hand to the dishes. And so for us too the banquet of Scriptures has been set out as a rich man's feast. We have come into a meadow; it has very many flowers: here the rose is red, there the lilies gleam white, there are flowers of every kind. Our soul is drawn this way and that, to gather from wherever it may the more beautiful flowers. If we pick the rose, we leave the lily behind; if we take the lily, the violets are still left for us. So too in the seventy-seventh psalm, which is mystical and wrapped up in very many sacred mysteries, whatever letter you look at, they are flowers, flowers of every kind, and we cannot choose them all. But let us choose all that we can: from a few we can also contemplate the remaining excellence of the flowers.

2 "The understanding of Asaph." It is headed with this title. The very title summons us to understanding. Asaph was one of the choir-masters, just as also were the sons of Korah, and Idithun, and the rest. Therefore this man too is one of the prophets from among the choir-masters. Since, then, the understanding is straightforward, and in the psalm a history is narrated, we are compelled of necessity to understand everything that is written according to that understanding. It is written: "In the land of Egypt, in the field of Tanis: he split the sea and led them out; he set the waters as if in a wineskin, and led them out in a cloud by day, and all night in the illumination of fire," and so on. We see that a straightforward history is narrated. If, then, we understand it just as it is written, the title "The understanding of Asaph" has been prefixed for no reason. But if we understand it as the title indicates, we are compelled of necessity to have one thing in the letter and to find another in the spirit.

3 "Attend, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in parables; I will utter propositions from the beginning." You see that it is well written above, "The understanding of Asaph." Indeed, the very prophecy begins thus: "Attend, my people, to my law" — not Moses' law, but "my law." "Incline your ear to the words of my mouth." This is what he says in the Gospel: "He who has ears to hear, let him hear." "I will open my mouth in parables": to you I will open what is closed to the Jews; to you I will open my mouth in parables. "And without a parable," it says, "he did not speak to them"; but to his own disciples he unfolded the parables in private. "I will open my mouth in parables": what I speak to those others outwardly in parables, to you I will open up inwardly. "I will utter propositions from the beginning." In place of "propositions" the Hebrew has "riddles (enigmas)." Therefore everything that is said is a riddle.

4 The riddle is not that which is said, but something else which is signified by the riddle. Let someone say to me: You do violence to Scripture; for since the title has "The understanding of Asaph," you interpret this saying for me from the person of Christ. If we are Christians (and we are Christians, we who have received the baptism of Christ, and not only confess but also profess it) — because we are Christians, we ought to believe the evangelists. It is written in the Gospel according to Matthew: "When," it says, "our Lord and Savior had spoken in parables, and those men did not understand," and the rest of what is written in the Gospel. And afterward what did the evangelist add? "All these things," he says, "were done, that there might be fulfilled that which is written: I will open my mouth in parables, I will utter propositions from the beginning." You see, therefore, that the evangelist Matthew understands this from the person of Christ. For when he had introduced the Lord speaking in parables, and those men did not understand: "This," he says, "was done, that there might be fulfilled that which is written, I will open my mouth in parables, I will utter propositions from the beginning."

5 It seems to us that no question has remained, but attend carefully: for it is my concern not to declaim in the manner of a rhetorician, but to grasp the sense of the Scriptures. Indeed, what did the Lord and Savior himself say? "Search the Scriptures, and there you will find how it is written concerning me." And he said another thing to the Jews: "You err, not knowing the Scriptures nor the power of God." See what he says. "You err." Why? "Not knowing the Scriptures." But since you do not know the Scriptures, therefore you do not know Christ, who is the power of God and the wisdom of God. It is said, then, in Matthew: "These things," it says, "were done, that there might be fulfilled that which is written in Asaph the prophet." Thus it is found in all the old codices, but ignorant men removed it.

6 Indeed, many gospels to this day have it thus: "That there might be fulfilled that which is written through Isaiah the prophet: I will open my mouth in a parable, I will utter propositions from the beginning. This is not spoken by Isaiah, but by Asaph. Indeed, that impious Porphyry too puts forward this very thing against us, and says: "Your evangelist Matthew was so unskilled that he said, that which is written in Isaiah the prophet, I will open my mouth in a parable, I will utter propositions from the beginning. Therefore let us say it simply: just as, in the Gospel, it is written — it is written in Matthew and John that our Lord was crucified at the sixth hour, while again it is written in Mark that he was crucified at the third hour. This seems to be a discrepancy, but it is not a discrepancy. It was an error of the copyists: in Mark too "the sixth hour" had been written, but many, in place of the Greek episēmon (the numeral sign), thought it was a gamma. For just as there it was an error of the copyists, so here too it was an error of the copyists, that in place of Asaph they wrote Isaiah. For not knowing (since the early church was gathered from unskilled Gentiles) — therefore, when they read in the Gospel "That there might be fulfilled that which is written in Asaph the prophet," the one who first was copying the Gospel began to say:

7 Who is this Asaph the prophet? He was not known among the people. And what did he do? So that while he corrected the error, he made an error. Let us say something similar, and in another place in the Gospel according to Matthew — when Judas brought back the thirty pieces of silver, and the priests were unwilling to accept it or to put it into the corban, since it was the price of blood; and from it they bought the potter's field for the burial of strangers. The price of Christ is our burial; and that field is called Akeldama, which is "the field of blood. It is the field of blood of the Jews, but it is our burial. For we were strangers and sojourners, we had nowhere to rest. He was crucified and died, and we were buried together with him. "That there might be fulfilled," it says, "that which is written in Jeremiah the prophet. He brought back," it says, "the thirty pieces of silver, the price that was written," and so on. "As it is written," it says, "in Jeremiah the prophet. This is written in Matthew. We searched in Jeremiah, we could not find this at all; but we found it in Zechariah. You see, therefore, that here too there was an error, just as there.

8 "How great the things we have heard and known." These little verses, from "Attend, my people, to my law" up to this verse, "I will utter propositions from the beginning," are spoken from the person of Christ; the Savior himself speaks. Now the remaining verses, up to the end of the psalm, we must take as from the person of the apostles. When, then, the Lord says, "Incline your ear to the words of my mouth" — O apostles, what you have heard in secret, he says, proclaim upon the rooftops — what do the apostles say? "How great the things we have heard and known, and our fathers have told us." These things, O Lord, which you speak to us, our fathers the patriarchs and the prophets have also spoken to us. "And our fathers have told us." "They were not hidden from their children unto another generation." Therefore they spoke, so that we, their children, might know. "And he established a law in Israel. How great the things he commanded our fathers." He spoke these things carnally, but we understand them spiritually. "That they might make them known to their sons": this is, to us. Therefore he spoke to them, so that they might pass them on to us.

9 "The sons who shall be born and shall rise up, and shall tell them to their sons." "In place of your fathers, sons have been born to you." We are their sons. They told us, and we have told our sons: we are their sons. "That they might place their hope in God." That they might now no longer believe in idols, but believe in God. "And not forget the works of God." That they might see the order of creation, and from the creation understand the Creator. "And seek out his commandments." Let them not despise them like the Jews, but seek them out like Christians. "That they might not become like their fathers." That they might not murmur, as certain ones murmured in the desert and perished; that they might not murmur thus like the Jews, and perish in the desert. "A generation crooked and provoking." It is not I who say this: your own prophet says this about you. "A generation crooked and provoking." "An adulterous and most wicked generation seeks a sign, and a sign shall not be given to it, except the sign of Jonah." Why did he say "crooked"? "Because they were turned into a crooked bow." For a bow is never drawn against the one who shoots it, but against the adversaries. But this generation, though it had been created upright by God, and was held in the hand of God like a bow, so that he might shoot arrows through it, was turned like a crooked bow, blaspheming against their Creator.

10 "A generation which did not direct its heart." To this day Israel is crooked. "And its spirit was not directed with God." Since it did not receive the Son, therefore it did not receive the Holy Spirit. Indeed, the Holy Spirit, when it descended in the likeness of a dove, did not descend upon the crowds of the Jews, but upon the one Jesus. If, then, you wish, O Jew, to receive the Spirit, believe in Jesus: since the Holy Spirit rests upon Jesus. 11 "The sons of Ephraim, bending and shooting the bow. O how great the mysteries, O how many the flowers! I say not a day, but a whole month cannot suffice for the understanding of this psalm. In individual words there are meanings. We have also a treasure in these earthen vessels. Many interpret this of the body and the Holy Spirit: that is, "we have a treasure in earthen vessels. That understanding indeed exists too. But this one is much better, since we have a most precious treasure in earthen vessels, that is, in the rustic words of the Scriptures. "The sons of Ephraim, bending and shooting the bow, were turned back in the day of battle. They did not keep the covenant of God, and in his law they were unwilling to walk. And they forgot his benefits, and his wonders which he showed them. We read in the books of Kingdoms that under Rehoboam the son of Solomon, Jeroboam the son of Nabat tore the people away from the rest of the people, and led ten tribes into Samaria. But the tribe of Judah and Benjamin remained under the rule of Rehoboam; and many of the tribe of Levi, who dwelt in Jerusalem as priests and Levites, as is written in Chronicles, returned to the temple of God, that is, in Jerusalem. There were, then, three tribes, that is, in Judea: Judah itself the royal tribe, and Benjamin, and afterward the Levites, where they had come from various tribes to the temple.

12 Those, then, who were in Samaria had a king from the tribe of Ephraim. For just as those who reigned in Judea had a king from the tribe of Judah and from the lineage of David, so also those who reigned in Samaria had a king from the tribe of Ephraim, and their kings were called Ephraim. Let us read Hosea the prophet, and we find his whole prophecy against Ephraim; and it is said there: "Ephraim," it says, "has become like a foolish dove. See what he says: "a foolish dove. It has abandoned the temple, and dwells in the woods. For the dove always dwells in houses. But Ephraim, my dove, has abandoned the temple, has abandoned the house, and dwells in the woods, dwells in the deserts. 13 This much for now according to the letter; for we ought also to set forth the history. But now, after the letter, we ought as if by certain steps to ascend to greater things. Let us say, then, that the sons of Ephraim are all the heretics. For these too have departed from the house of God, and these too have forsaken David and the kingdom of David, and they dwell in the deserts. And they are indeed called doves, because they too read the Scriptures, but they understand them foolishly. There are many things that might be said. "The sons of Ephraim, bending and shooting the bow." Look at all the heretics: who have forsaken Jerusalem, who have forsaken the temple of God, who dwell in Samaria — where did they make the golden calves? In Bethel and in Dan. And see what he says: they made golden calves in Bethel, in the house of God. In the house of God they became idolaters. And they made that thing in Dan, that is, unto their own judgment and unto their condemnation. They forsook the house of the Lord, and they think of nothing else but gold. Let someone say: Why did they make golden calves? Our treasure is stored up in earthen vessels. For the men of the church are rustic and simple, but all the heretics are Aristotelians and Platonists. Indeed, that you may know that all worldly eloquence is called gold — that is, since their tongue, as if for its splendor, is called gold: "Babylon is a golden cup in the hand of the Lord." See what he says: "Babylon," of confusion. Therefore this world is a golden cup. From this golden cup all the nations are given drink.

14 "The sons of Ephraim, bending and shooting the bow." Whomever of the heretics you see, they all have superstitions. "They were turned back in the day of battle." They do not know him who said, "My peace I give to you, my peace I leave to you," but they are prepared for words. They have words; but let them hear that which is written: "Scatter the nations that desire wars." Let someone say that it is our own opinion. Let us look at what follows. "They did not keep the covenant of God, and in his law they were unwilling to walk, and they forgot his benefits." They rose up against him who regenerated them in baptism. "And his wonders which he showed them: before their fathers the wonders which he did." See the sense of the Scriptures, how from the sons of Ephraim it comes to past histories; so that it shows that what is written, "I will open my mouth in a parable, I will utter propositions from the beginning," was said parabolically.

15 "Before their fathers the wonders which he did in the land of Egypt, in the field of Tanis: he split the sea and led them through; he set the waters as if in a wineskin, and led them down in a cloud by day." Let someone say: You do violence to Scripture: for it is said simply of the people of Israel, when they were led out of the land of Egypt, and therefore it is said according to the history; and we read that the ten tribes forsook God, and became idolaters, and that they followed the golden calves. Let us look at the time in which Asaph the prophet lived. Certainly at that time when David lived. But under David the ten tribes had not yet been separated. David reigned forty years; again Solomon another forty years; after eighty years, later under Rehoboam, the ten tribes were torn away. You see, therefore, that what is said is not said of the ten tribes, but it is prophesied concerning the heretics.

16 "Before their fathers the wonders which he did." The heretics, then, having forgotten their father, the wonders which he did in the land of Egypt, in the darkness of this world, how he freed them — they were reborn in the church, and afterward, once they were born, the church displeases them. "In the land of Egypt, in the field of Tanis": where idolatry was, where the king of Egypt was, where the horsemen of Egypt were, where Jannes and Mambres the adversaries of Moses were, where idolatry was. We were all in Egypt, and we have been freed by the Lord. "He split the sea and led them through." The Lord walked upon the sea, and calmed the waves of the sea, and led us through. "He split the sea and led them through." To this day, O faithful monk, when you are led out of Egypt, the sea is split, and thus you are led out. "He set the waters as if in a wineskin." In the Hebrew it does not have "wineskin," but "heap."

17 "And he led them down in a cloud by day." "Behold, the Lord comes into Egypt upon a light cloud." By the light cloud we ought to understand either, properly, the body of the Savior, because it was light and weighed down by no sin; or certainly by the light cloud we ought to understand holy Mary, weighed down by no human seed. Behold, the Lord comes into the Egypt of this world upon a light cloud, the Virgin. "And he led them down in a cloud by day." Beautifully he said "by day": for that cloud was not in darkness, but always in light. "And all night in the illumination of fire." "And the darkness is not hidden from you: as the light is to you, so also is the night to you." "And all night in the illumination of fire." "Our Lord is a consuming fire." A consuming fire. He did not say what it consumes: he left the understanding to us. Those who have built upon the foundation of Christ wood, hay, stubble — to them the Lord is a consuming fire. Fire has a twofold nature: it both gives light and burns. If we are sinners, it burns; if we are righteous, it gives us light.

18 "He split the rock in the desert." The rock has been split for us in the wilderness. The rock was struck, and the waters flowed: that rock which says, "Whoever thirsts, let him come and drink"; from whose belly rivers flowed. "And he gave them water to drink as if from a great abyss." In the desert, where there was no water, an abundance of waters was made for us. 19 There are many things that might be said, and the psalm is boundless, and we are shut out by time. But let us pray the Lord that for us too he may split the sea, that for us too the rock may pour out waters, lest our corpses too perish and lie with the people in the desert. For you know that the corpses of our fathers lie in the desert to this day. Believe me: as often as I see synagogues, I always have in my mind that which is said by the apostle, that we ought not to exult over the olive tree whose branches were broken, but to fear; since if the natural branches were cut off, how much more should we, who are grafted in from the wild olive, fear lest we become like our fathers, "a generation crooked and provoking, a generation which did not direct its heart, and whose spirit was not held faithful with God." Since they do not have the Spirit of God, therefore they are dead, and their corpses lie in the desert. I understand their synagogues to be nothing else but tombs in the desert. Read the old books. But let us pray the Lord that these tombs too may rise again. For if the children of Abraham have been made from stones, the children of Adam, who are dead, can rise again, if Jesus wills it. For although they are dead and lie in tombs, even if they are four days dead, even if they stink, Jesus can say to them: "Lazarus, come forth."

Homily 12, on Psalm 78

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). Since we have become poor. Since you became poor for our sake, therefore we too have become poor. "The prayer of the poor man, when he is in anguish, and pours out his prayer before the Lord." Since you became poor, though you were rich, we too have become poor. Help us, O God our Savior. In the Hebrew it has "Help us, O God our Jesus." For wherever there is "Savior," there the Hebrew has "Jesus." Thus Gabriel, when he came to Mary, said, "And you shall call him Jesus: for he shall save his people." Help us, O God our Jesus. See what he says: "help." He who says "help" is himself also striving to be set free: for God does not help us while we sleep, but while we labor.

2 For the glory of your name, O Lord, deliver us: since your new name has been invoked over us, which is blessed among the nations. And be merciful to our sins for your name's sake. You are the Savior, you are Christ, and we are Christians: have mercy on us for your name's sake. 3 Let the groaning of the fettered enter into your sight. This is what those who follow the teachings of Origen are accustomed to say: The groaning of the fettered — that is, of the angels, they say, who have been fettered in bodies. For just as, if fetters are put on the feet, they weigh down the body and do not allow it to run; so also our bodies enclose souls — that is, angels — and weigh them down upon the earth. And with what words do they prove this? "Unhappy man that I am, who shall deliver me from the body of this death?" And that which he says, "I desire to be dissolved and to be with Christ" — to return and to be with Christ. See, he says, what the apostle says. Whoever says "I desire to return" says it precisely of that place where he had been before. Let the groaning of the fettered enter into your sight. But I, in plain rustic simplicity and in the simplicity of the Church, answer you thus — for so the apostles answered, so they spoke, not with rhetorical and diabolical words: "For it is better to return and to be with Christ." For so it stands in the Greek; it does not have "to be dissolved" but "to return." To return, and to be with Christ. Where Adam my father was, there I too long to be; from where he was cast out, I desire to return. In Adam we have all been cast out of paradise. Let the groaning of the fettered enter into your sight. For why should I not understand this to have been said plainly of the martyrs, who were shut up in prisons? For how many were even sent to the mines? But I say that God truly hears the voice of those fettered ones.

4 According to the greatness of your arm possess the sons of those who have been put to death. All of us, if indeed we are worthy, are the sons of the martyrs. The apostle, when he was in prison, was fettered: all the apostles, when they were in prisons, were fettered: all the martyrs who were slain in prisons were fettered. Therefore it is now said, Possess the sons of those who have been put to death. Render to our neighbors sevenfold into their bosom. It seems to me that he does not ask against them, but for them: that is, give them your sabbath. Now "sabbath" is interpreted as rest. What he says is this: make them rest in their wickedness. Or else, otherwise: render it to them here, and do not render it to them in the time to come. But we your people and the sheep of your pasture. When he says "sheep," he signifies innocence. Sheep have nothing but a shepherd. We will give you thanks forever. We will confess: either we do penance, or, what is better, we glorify. From generation to generation; among the first people, and among the second people. Although according to the historical sense it is said otherwise in Ezekiel, nevertheless according to the spiritual understanding we say this, since these two peoples — that is, the two rods — are joined together in Ezekiel, and become one kingdom. From generation to generation we will proclaim your praise. It is the voice of the apostles: Peter among the people of the circumcision, and Paul and Barnabas among the nations.