Augustin on Psalms 41

PSALM 41 (40) TO THE PEOPLE, ON THE FEAST OF THE MARTYRS.

41
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Ps 41)

1. The solemn day of the Martyrs hath dawned; therefore to the glory of the Passion of Christ, the Captain of Martyrs, who spared not Himself, ordering His soldiers to the fight; but first fought, first conquered, that their fighting He might encourage by His example, and aid with His majesty, and crown with His promise: let us hear somewhat from this Psalm pertaining to His Passion. I commend unto you oftentimes, nor grieve I to repeat, what for you is useful to retain, that our Lord Jesus Christ speaketh often Of Himself, that is, in His own Person, which is our Head; often in the person of His Body, which are we and His Church; but so that the words sound as from the mouth of one, that we may understand the Head and the Body to consist together in the unity of integrity, and not be separated the one from the other; as in that marriage whereof it is said, "They two shall be one flesh."(5) If then we acknowledge two in one flesh, let us acknowledge two in one voice. First, that which responding to the reader(6) we have sung, though it be from the middle of the Psalm, from that I will take the beginning of this Sermon. "Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (verse 5). This is the Person of our Lord Jesus Christ: but see if herein are not understood the members also. This was spoken also when our Lord Himself walked in the flesh here on earth. ... When they saw the people go after Him, they said, "When He shall die, then shall His Name perish;" that is, when we have slain Him, then shall His Name be no more in the earth, nor shall He seduce any, being dead; but by that very slaying of Him shall men understand, that He was but a man whom they followed, that there was in Him no hope of salvation, and shall desert His Name, and it shall no more be. He died, and His Name perished not, but His Name was sown as seed: He died, but He was a grain, which dying, the corn immediately sprang up.(7) When glorified then was our Lord Jesus Christ, began they much more, and much more numerously to trust in Him; then began His members to hear what the Head had heard. Now then our Lord Jesus Christ being in heaven set down, and Himself in us labouring on earth, still spake His enemies, "When He shall die, then shall His Name perish." For hence stirred up the devil persecutions in the Church to destroy the Name of Christ. Unless haply ye think, brethren, that those Pagans, when they raged against Christians, said not this among themselves, "to blot out the Name of Christ from the earth." That Christ might die again, not in the Head, but in His Body, were slain also the Martyrs. To the multiplying of the Church availed the Holy Blood poured forth, to help Its seminating came also the death of the Martyrs. "Precious in the sight of the Lord is the death of His Saints."(8) More and more were the Christians multiplied, nor was it fulfilled which spake the enemies, "When He shall die, then shall His Name perish." Even now also is it spoken. Down sit the Pagans, and compute them the years, they hear their fanatics(9) saying, A time shall come when Christians shall be none, and those idols must be worshipped as before they were worshipped: still say they, "When He shall die, then shall His Name perish." Twice conquered, now the third time be wise! Christ died, His Name has not perished: the Martyrs died, multiplied more is the Church, groweth through all nations the Name of Christ. He who foretold of His own Death, and of His Resurrection, He who foretold of His Martyrs' death, and of their crown, He Himself foretold of His Church things yet to come, if truth He spake twice, has He the third time lied? Vain then is what ye believe against Him; better is it that ye believe in Him, that ye may "understand upon the needy and poor One;"(1) that "though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich."(2) ...

2. "Blessed is he that understandeth upon the needy and poor One: in the evil day shall the Lord deliver him" (verse 1). For the evil day will come: will thou, hill thou, come it will: the Day of Judgment will come upon thee, an evil day if thou "understand not the needy and poor." For what now thou wilt not believe, shall be made manifest in the end. But neither shalt thou escape, when it shall be made manifest, because thou believest not, when it is kept secret. Invited art thou, what thou seest not to believe, lest when thou see, thou be put to the blush. "Understand then upon the needy and poor One," that is, Christ: understand in Him the hidden riches, whom poor thou seest. "In Him are hid all the treasures of wisdom and knowledge."(3) For thereby in the evil day shall He deliver thee, in that He is God: but in that He is man, and that which in Him is human hath raised to life, and changed for the better, He hath lifted (thee(4)) to heaven. But He who is God, who would have one person in man and with man, could neither decrease nor increase, neither die nor rise again. He died out of man's infirmity, but God dieth not. ... But as we rightly say, Such a man died, though his soul dieth not; so we rightly say, Christ died, though His Divinity dieth not. Wherefore died? Because needy and poor. Let not His death offend thee, and avert thee from beholding His Divinity. "Blessed is he that understandeth upon the needy and poor One." Consider also the poor, the needy, the hungry and thirsty, the naked, the sick, the prisoners; understand also upon such poor, for if upon such thou understand, thou understandest upon Him who said, "I was an hungred, I was thirsty, I was a stranger, naked, sick, in prison;"(5) so in the evil day shall the Lord deliver thee. ...

3. "And deliver him not into the hand of his enemy" (verse 2). The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house. Think not this; but that enemy think of, of whom said the Lord, "an enemy hath done this."(6) For He it is who suggests that for things earthly he be worshipped, for overthrow the Christian Name this enemy cannot. For he hath seen himself conquered by the fame and praises of Christ, he hath seen, whereas he slew Christ's Martyrs, that they are crowned, he triumphed overse He hath begun to be unable to persuade men that Christ is nought; and because by reviling Christ, he now with difficulty deceives, by lauding Christ, he endeavours to deceive. Before this what said he? Whom worship ye? A Jew, dead, crucified, a man of no moment, who could not even from himself drive away death. When after His Name he saw running the whole human race, saw that in the Name of the Crucified temples are thrown down, idols are broken, sacrifices abolished; and that all these things predicted in the Prophets are considered by men, by men with wonder astonished, and closing now their hearts against the reviling of Christ; he clothes himself with praise of Christ, and begins to deter from the faith in another manner. Great is the law of Christ, powerful is that law, divine, ineffable! but who fulfilleth it? In the name of our Saviour,(7) "tread upon the lion and the dragon."(8) By reviling openly roared the lion; by lauding craftily lurks the dragon. Let them come to the faith, who doubted; and not say, Who fulfilleth it? If on their own strength they presume, they will not fulfil it. Presuming on the grace of God let them believe, presuming (on it) let them come; to be aided come, not to be judged. So live all the faithful in the Name of Christ, each one in his degree fulfilling the commands of Christ, whether married, or celibates and virgins, they live as much as God granteth them to live; neither presume they in their own strength, but know that in Him they ought to glory. ...

4. "The Lord help him" (verse 3). But when? Haply in heaven, haply in the life eternal, that so it remain to worship the devil for earthly needs, for the necessities of this life. Far be it! Thou hast "promise of the life that now is, and of that which is to come."(9) He came unto thee on earth, by Whom were made heaven and earth. Consider then what He saith, "The Lord help him, on his bed of pain." The bed of pain is the infirmity of the flesh; lest thou shouldest say, I cannot hold, and carry, and tie up my flesh; thou art aided that thou mayest. The Lord help thee on thy bed of pain. Thy bed did carry thee, thou carriedst not thy bed, but wast a paralytic inwardly; He cometh who saith to thee, "Take up thy bed, and go thy way into thy house."(10) "The Lord help him on his bed of pain." Then to the Lord Himself He turneth, as though it were asked,(11) Why then, since the Lord helpeth us, suffer we such great ills in this life, such great scandals, such great labours, such disquiet from the flesh and the world? He turneth to God, and as though explaining to us the counsel of His healing, He saith, "Thou hast turned all his bed in his infirmity." By the bed is understood anything earthly. Every soul that is infirm in this life seeketh for itself somewhat whereon to rest, because intensity of labour, and of the soul extended toward God, it can hardly endure perpetually, somewhat it seeketh on earth whereon to rest, and in a manner with a kind of pausing to recline, as are those things which innocent ones love. ... The innocent man resteth in his house, his family, his wife, his children; in his poverty, his little farm, his orchard planted with his own hand, in some building fabricated with his own study; in these rest the innocent. But yet God willing us not to have love but of life eternal, even with these, though innocent delights, mixeth bitterness, that even in these we may suffer tribulation, and so He turneth all our bed in our infirmity. "Thou hast turned all his bed in his infirmity." Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.

5. But why this? Because He "scourgeth every son whom He receiveth."(1) Why this? Because to men sinning was it said, "In the sweat of thy face shall thou eat bread."(2) Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: "I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee" (verse 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou wilt receive, who sparedst not even the Only-Begotten. He indeed without sin was scourged; but I say, "I have sinned against Thee." ...

6. "Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (verse 5). Of this we have already spoken,(3) and from this began.

7. "And entered in(4) to see" (verse 6). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. "For the disciple is not above his Master, nor the servant above his Lord."(5) ... If to Christ's Members thou belongest, come within, cling to the Head. Endure the tares if thou art wheat, endure the chaff if thou art grain.(6) Endure the bad fish within the net if thou art a good fish. Wherefore before the time of winnowing dost thou fly away? Wherefore before the time of harvest, dost thou root up the corn also with thyself? Wherefore before thou art come to the shore, hast thou broken the nets? "They go abroad, and tell it."

8. "All mine enemies whisper against Me unto the same thing" (verse 7). Against Me all unto the same thing. How much better with me unto the same thing, than against me(7) "unto the same thing." What is, "Against me unto the same thing"? With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, "I beseech you, brethren, that ye all speak the same thing, and that there be no division among you."(8) "All mine enemies whisper against Me unto the same thing:" against Me do they "devise evil to Me." To themselves rather, for "they have gathered iniquity to themselves;" but therefore to Me, because by their intention they are to be weighed: for not because to do nothing was in their power, to do nothing was in their will. For the devil lusted to extinguish Christ, and Judas would slay Christ; yet Christ slain and rising again, we are made alive, but to the devil and to Judas is rendered the reward of their evil will, not of our salvation. ... The intention wherewith they spake, not what they spake, did He consider, who related that they spake evil of Him, "Against Me they devised evil to Me." And what evil to Christ, to the Martyrs what evil? All hath God turned to good.

9. "An ungodly word do they set forth against Me" (verse 8). What sort of ungodly word? Listen to the Head Itself. "Come, let us kill Him, and the inheritance shall be ours."(9) Fools! How shall the inheritance be yours? Because ye killed Him? Lo! ye even killed Him; yet shall not the inheritance be yours. "Shall not He that sleepeth add this also, that He rise again"? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, "I slept." They raged and would slay Me; "I slept." If I had not willed, I had not even slept. "I slept," because "I have power to lay down My life, and I have power to take it again."(10) "I laid Me down and slept, and rose up again."(11) Rage then the Jews; be "the earth given into the hands of the wicked,"(12) be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. "Shall He that sleepeth, not add this, that He rise up again?" Wherefore slept He? Because "Adam is the figure of Him that was to come."(1) And Adam slept, when out of his side was made Eve.(2) Adam in the figure of Christ, Eve in the figure of the Church; whence she was called "the mother of all living."(3) When was Eve created? While Adam slept. When out of Christ's side flowed the Sacraments of the Church? While He slept upon the Cross. ...

10. "The man of My peace, in whom I: trusted, which did eat of My bread, hath enlarged his heel against Me" (verse 9): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, "in whom I trusted"? Did He not know: him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples," I have chosen you twelve, and one of you is a devil"?(4) How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself? ... "The man of My peace, in whom I trusted, which did eat of My bread." How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, "Which did eat of My bread."(5) Again, when he came to betray Him, He granted him a kiss,(6) that it might appear said of him, "The man of My peace."

11. "But Thou, O Lord, be merciful unto Me" (verse 10). This is the person of a servant, this is the person of the needy and poor for,(7) "Blessed is he that understandeth upon the needy and poor One." See, as it was spoken, "Be merciful unto Me, and raise Me up, and I will requite them," so is it done. For the Jews slew Christ, lest they should lose their place.(8) Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, "Crucify Him, Crucify Him,"(9) the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited.(10) There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns."(11) But the Lord was as a green tree. This said Himself, when certain women mourned Christ as dying. ... "For if they do these things in a green tree, what shall be done in a dry?" When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled. ... Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, "Destroy this temple, and in three days I will raise it up."(12) "But," said the Evangelist (lest even after this we should doubt), "He spake of the temple of His Body. Raise Me up, and I will requite them."

12. "By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me" (verse 11.) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, "If Thou be the Son of God, come down from the Cross."(13) He came not down, who could; His Potency He showed not, but patience taught. For if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and not being able to endure reproach, would have been believed conquered: more firm remained He upon the Cross, than they insulting; fixed was He, they wavering. For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged. For much mightier is it to rise from the sepulchre, than to come down from the Cross. "That Mine enemies shall not triumph over Me." They triumphed then at that time. Christ rose again, Christ was glorified. Now see they in His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake. ...

13. "But as for Me, Thou upholdest Me, because of Mine innocence" (verse 12). Truly innocence; integrity without sin, requiting without debt, scourging without desert. "Thou upholdest Me because of Mine innocence, and hast made Me strong in Thy sight for everse" Thou hast made Me strong for ever, Thou madest Me weak for a time: Thou hast made Me strong in Thy sight, Thou madest Me weak in sight of men. What then? Praise to Him, glory to Him. "Blessed be the Lord God of Israel." For He is the God of Israel, our God, the God of Jacob, the God of the younger son, the God of the younger people. Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. "The elder shall serve the younger:"(1) now is it fulfilled: now, brethren, the Jews serve us, they are as our satchellers,(2) we studying, they carry our books. Hear wherein the Jews serve us, and not without reason. ... With them are the Law and the Prophets, in which. Law, and in which Prophets, Christ is preached. When we have to do with Pagans, and show this coming to pass in the Church of Christ, which before was predicted of the Name of Christ, of the Head and Body of Christ, lest they think that we have forged these predictions, and from things which have happened, as though they were future, had made them up, we bring forth the books of the Jews. The Jews forsooth are our enemies, from an enemy's books convince we the adversary.(3) ... If any enemy clamour and say," Ye for yourselves have forged prophecies;" be the books of the Jews brought forth, because the elder shall serve the younger. Therein let them read those predictions, which now we see fulfilled; and let us all say, "Blessed be the Lord God of Israel, from everlasting to everlasting, and all the people shall say, So be it, So be it."




PSALM 42 (41)

42
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Ps 42)

1. We have undertaken the exposition of a Psalm corresponding to your own "longings," on which we propose to speak to you. For the Psalm itself begins with a certain pious "longing;" and he who sings so, says, "Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God" (verse 1). Who is it then that saith this? It is ourselves, if we be but willing! And why ask, who it is other than thyself, when it is in thy power to be the thing which thou art asking about? It is not however one individual, but it is "One Body;" but "Christ's Body is the Church."(5) Such "longing" indeed is not found in all who enter the Church: let all however who have "tasted" the sweetness "of the Lord,"(6) and who own in Christ that for which they have a relish, think that they are not the only ones; but that there are such seeds scattered throughout "the field" of the Lord, this whole earth: and that there is a certain Christian unity, whose voice thus speaks, "Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God." And indeed it is not ill understood as the cry of those, who being as yet Catechumens,(7) are hastening to the grace of the holy Font. On which account too this Psalm is ordinarily(8) chanted on those occasions, that they may long for the Fountain of remission of sins, even "as the hart for the water-brooks." Let this be allowed; and this meaning retain its place in the Church; a place both truthful and sanctioned by usage.(9) Nevertheless, it appears to me, my brethren, that such "a longing" is not fully satisfied even in the faithful in Baptism: but that haply, if they know where they are sojourning, and whither they have to remove from hence, their "longing" is kindled in even greater intensity.

2. The title then of it is, "On the end: a Psalm for understanding for the sons of Korah." We have met with the sons of Korah in other titles of Psalms:(10) and remember to have discussed and stated already the meaning of this name. Yet we must even now take notice of this title in such a way, that what we have said already should be no prejudice against our saying it again: for all were not present in every place where we said it. Now Korah may have been, as indeed he was, a certain definite person; and have had sons, who might be called "the sons of Korah;" let us however search for the secret of which this is the sacrament, that this name may bring to light the mystery with which it is pregnant. For there is some great mystery in the matter that the name "sons of Korah" is given to Christians. Why "sons of Korah"?They are "sons of the bridegroom, sons of Christ,"(11) Why then does "Korah" stand for Christ? Because "Korah" is equivalent to" Calvaria." ... Therefore, the "sons of the bridegroom," the sons of His Passion, the sons redeemed by His Blood, the sons of His Cross, who bear on their forehead that which His enemies erected on Calvary, are called "the sons of Korah;to them is thisPsalm sung as a Psalm for "understanding." Let then our understanding be roused: and if the Psalm be sung to us, let us follow it with our "understanding." ... Run to the brooks; long after the water-brooks. "With God is the fountain of Life;" a "fountain" that shall never be dried up: in His "Light" is a Light that shall never be darkened. Long thou for this light: for a certain fountain, a certain light, such as thy bodily eyes know not; a light to see which the inward eye must be prepared; a fountain, to drink of which the inward thirst is to be kindled. Run to the fountain; long for the fountain; but do it not anyhow, be not satisfied with running like any ordinary animal; run thou "like the hart." What is meant by "like the hart"? Let there be no sloth in thy running; run with all thy might: long for the fountain with all thy might. For we find in "the hart" an emblem of swiftness.

3. But perhaps Scripture meant us to consider in the stag not this point only, but another also. Hear what else there is in the hart. It destroys serpents,(1) and after the killing of serpents, it is inflamed with thirst yet more violent; having destroyed serpents, it runs to "the water-brooks," with thirst more keen than before. The serpents are thy vices, destroy the serpents of iniquity; then wilt thou long yet more for "the Fountain of Truth." Perhaps avarice whispers in thine ear some dark counsel, hisses against the word of God, hisses against the commandment of God. And since it is said to thee, "Disregard this or that thing," if thou prefer working iniquity to despising some temporal good, thou choosest to be bitten by a serpent, rather than destroy it. Whilst, therefore, thou art yet indulgent to thy vice, thy covetousness or thy appetite, when am I to find in thee "a longing" such as this, that might make thee run to the water-brooks? ...

4. There is another point to be observed in the hart. It is reported of stags ... that when they either wander in the herds, or when they are swimming to reach some other parts of the earth, that they support the burdens of their heads on each other, in such a manner as that one takes the lead, and others follow, resting their heads upon him, as again others who follow do upon them, and others in succession to the very end of the herd; but the one who took the lead in bearing the burden of their heads, when tired, returns to the rear, and rests himself after his fatigue by supporting his head just as did the others; by thus supporting what is burdensome, each in turn, they both accomplish their journey, and do not abandon each other. Are they not a kind of "harts" that the Apostle addresses, saying, "Bear ye one another's burdens, and so fulfil the Law of Christ"?(2) ...

5. "My soul is athirst for the living God" (verse 2). What I am saying, that "as the hart panteth after the water-brooks, so longs my soul after Thee, O God," means this, "My soul is athirst for the living God." For what is it athirst? "When shall I come and appear before God?" This it is for which I am athirst, to "come and to appear before Him." I am athirst in my pilgrimage, in my running; I shall be filled on my arrival. But "When shall I come?" And this, which is soon in the sight of God, is late to our "longing."(3) "When shall I come and appear before God?" This too proceeds from that "longing," of which in another place comes that cry, "One thing have I desired of the Lord; that will I seek after; that I may dwell in the house of the Lord all the days of my life." Wherefore so? "That I may behold" (he saith) "the beauty of the Lord."(4) "When shall I come and appear before the Lord?"

6. "My tears have been my meat day and night, while they daily say unto me, Where is thy God?" (verse 3). My tears (he saith) have been not bitterness, but "my bread." Those very tears were sweet unto me: being athirst for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, "My tears became my drink," lest he should seem to have longed for them, as for "the water-brooks:" but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, "My tears became my meat," whilst I am not yet there.(5) And assuredly he does but the more thirst for the water-brooks from making his tears his meat. ... "And they daily say unto me, Where is thy God?" For if a Pagan should say this to me, I cannot retort it upon him, saying, "Where is thine?" inasmuch as he points with his finger to some stone, and says, "Lo, there is my God!" When I have laughed at the stone, and he who pointed to it has been put to the blush, he raises his eyes from the stone, looks up to heaven, and perhaps says, pointing his finger to the Sun, "Behold there my God! Where, I pray, is your God?" He has found something to point out to the eyes of the flesh; whereas I, on my part, not that I have not a God to show to him, cannot show him what he has no eyes to see. For he indeed could point out to my bodily eyes his God, the Sun; but what eyes hath he to which I might point out the Creator of the Sun? ...

7. "I thought on these things, and poured out my soul above myself"(6) (verse 4). When would my soul attain to that object of its search, which is "above my soul," if my soul were not to "pour itself out above itself"? For were it to rest in itself, it would not see anything else beyond itself; and in seeing itself, would not, for all that, see God. Let then my insulting enemies now say, "Where is thy God?" aye, let them say it! I, so long as I do not "see," so long as my happiness is postponed, make my tears my "bread day and night." Let them still say, "Where is thy God?" I seek my God in every corporeal nature, terrestrial or celestial, and find Him not: I seek His Substance in my own soul, and I find it not, yet still I have thought on these things, and wishing to "see the invisible things of my God, being understood by the things made,"(1) I have poured forth my soul above myself, and there remains no longer any being for me to attain to, save my God. For it is "there" is the "house of my God." His dwelling-place is above my soul; from thence He beholds me; from thence He created me; from thence He directs me and provides for me; from thence he appeals to(2) me, and calls me, and directs me; leads me in the way, and to the end of my way.(3) ...

8. For when I was "pouring out my soul above myself," in order to reach my God, why did I do so? "For I will go into the place of Thy Tabernacle." For I should be in error were I to seek for my God without" the place of His tabernacle." "For I will go into the place of Thy wonderful tabernacle, even unto the house of God." "I will go," he says, "into the place of the wonderful tabernacle, even unto the house of God!" For there are already many things that I admire in "the tabernacle." See how great wonders I admire in the tabernacle! For God's tabernacle on earth is the faithful; I admire in them the obedience of even their bodily members: that in them "Sin does not reign so that they should obey its lusts; neither do they yield their members instruments of unrighteousness unto sin; but unto the living God in good works."(4) I admire the sight of the bodily members warring in the service of the soul that serves God. ... And wonderful though the tabernacle be, yet when I come to "the house of God," I am even struck dumb with astonishment. Of that "house" he speaks in another Psalm, after he had put a certain abstruse and difficult question to himself (viz., why is it that it generally goes well with the wicked on earth, and ill with the good?), saying, "I thought to know this; it is too painful for me, until I go into the sanctuary of God, and understand of the last things."(5) For it is there, in the sanctuary of God, in the house of God, is the fountain of "understanding." There he "understood of the last things;" and solved the question concerning the prosperity of the unrighteous, and the sufferings of the righteous. How does he solve it? Why, that the wicked, when reprieved here, are reserved for punishments without end; and the good when they suffer here, are being tried in order that they may in the end obtain the inheritance. And it was in the sanctuary of God that he understood this, and "understood of the last things." ... For he tells us of his progress, and of his guidance thither; as if we had been saying, "You are admiring the tabernacle here on earth; how came you to the sanctuary of the house of God?" he says, "In the voice of joy and praise; the sound of keeping holiday." Here, when men keep festival simply for their own indulgence, it is their custom to place musical instruments, or to station a chorus of singers,(6) before their houses, or any kind of music that serves and allures to wantonness. And when these are heard, what do we passers by say? "What is going on here?" And we are told in answer, that it is some festival. "It is a birthday that is being celebrated" (say they)," there is a marriage here;" that those songs may not appear out of place, but the luxurious indulgence(7) may be excused by the festive occasion. In the "house of God" there is a never-ending festival: for there it is not an occasion celebrated once, and then to pass away.(8) The angelic choir makes an eternal "holiday:" the presence of God's face, joy that never fails. This is a "holiday" of such a kind, as neither to be opened by any dawn, nor terminated by any evening. From that everlasting perpetual festivity, a certain sweet and melodious strain strikes on the ears of the heart, provided only the world do not drown the sounds. As he walks in this tabernacle, and contemplates God's wonderful works for the redemption of the faithful, the sound of that festivity charms his ears, and bears the "hart" away to "the waterbrooks."

9. But seeing, brethren, so long as "we are at home in this body, we are absent from the Lord;"(9) and "the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things;"(10) even though we have some way or other dispersed the clouds, by walking as "longing" leads us on, and for a brief while have come within reach of that sound, so that by an effort we may catch something from that "house of God," yet through the burden, so to speak, of our infirmity, we sink back to our usual level, and relapse to our ordinary state.(11) And just as there we found cause for rejoicing, so here there will not be wanting an occasion for sorrow. For that hart that made "tears" its "bread day and night," borne along by "longing to the water-brooks" (that is, to the spiritual delights of God), "pouring forth his soul above himself," that he may attain to what is "above" his own soul, walking towards "the place of the wonderful tabernacle, even unto the house of GOd," and led on by the sweetness of that inward spiritual(1) sound to feel contempt for all outward things, and be borne on to things spiritual, is but a mortal man still; is still groaning here, still bearing about the frailty of flesh, still in peril in the midst of the "offences"(2) of this world. He therefore glances back to himself? as if he were coming from that world; and says to himself, now placed in the midst of these sorrows, comparing these with the things, to see which he had entered in there, and after seeing which he had come forth from thence; "Why art thou cast down, O my soul, and why dost thou disquiet me?" (verse 5). Lo, we have just now been gladdened by certain inward delights: with the mind's eye we have been able to behold, though but with a momentary glance, something not susceptible of change: why dost thou still "disquiet me, why art thou" still "cast down"? For thou dost not doubt of thy God. For now thou art not without somewhat to say to thyself, in answer to those who say, "Where is thy God?" I have now had the perception of something that is unchangeable; why dost thou disquiet me still? "Hope in God." Just as if his soul was silently replying to him, "Why do I disquiet thee, but because I am not yet there, where that delight is, to which I was, as it were, rapt for a moment?(4) Am I already 'drinking' from this 'fountain' with nothing to fear?" ... Still "Hope in God," is his answer to the soul that disquiets him, and would fain account for her disquiet from the evils with which this world abounds. In the mean while dwell in hope: for "hope that is seen is not hope; but if we hope for that we see not, then do we with patience wait for it."(5)

10. "Hope in God." Why "hope"? "For I will confess unto Him." What wilt thou "confess"? "My God is the saving health of my countenance."(6) My "health" (my salvation) cannot be from myself; this it is that I will say, that I will "confess." It is my God that is "the saving health of my countenance." For to account for his fears, in the midst of those things, which he now knows, having come after a sort to the "understanding" of them,(7) he has been looking behind him again in anxiety, lest the enemy be stealing upon him: he cannot yet say, "I am made whole every whir." For having but "the first-fruits of the Spirit, we groan within ourselves; waiting for the adoption, to wit, the redemption of the body."(8) When that "health" (that salvation) is perfected in us, then shall we be living in the house of God for ever, and praising for ever Him to whom it was said, "Blessed are they that dwell in Thy house, they will be praising Thee world without end."(9) This is not so yet, because the salvation which is promised, is not as yet in being; but it is "in hope" that I confess unto God, and say, "My God is the saving health of my countenance." For it is "in hope" that "we are saved; but hope that is seen, is not hope." ...

11. "My soul is disquieted on account of myself"(10) (verse 6). Is it disquieted on account of God? It is on my own account it is disquieted. By the Unchangeable it was revived; it is by the changeable it is disquieted. I know that the righteousness of God remaineth; whether my own will remain stedfast, I know not. For I am alarmed by the Apostle's saying, "Let him that thinketh he standeth, take heed lest he fall."(11) Therefore since "there is no soundness in me for myself," there is no hope either for me of myself. "My soul is disquieted on account of myself." ... "Therefore I remember Thee, O Lord, from the land of Jordan, and from the little hill of Hermon." From whence did I remember thee? From the "little hill," and from the "land of Jordan." Perhaps from Baptism, where the remission of sins is given. For no one runs to the remission of sins, except he who is dissatisfied with himself; no one runs to the remission of sins, but he who confesses himself a sinner; no one confesses himself a sinner, except by humbling himself before God. Therefore it is from "the land of Jordan I have remembered thee, and from the hill;" observe, not "of the great hill," that thou mayest make of the "little hill" a great one: for "whoso exalteth himself shall be abased, and whoso humbleth himself shall be exalted." If you would also ask the meanings of the names, Jordan means "their descent." Descend then, that thou mayest be "lifted up:" be not lifted up, lest thou be cast down. "And the little hill of Hermon." Hermon means "anathematizing." Anathematize thyself, by being displeased with thyself; for if thou art pleased with thyself, God will be displeased with thee. Because then God gives us all good things, because He Himself is good, not because we are worthy of it; because He is merciful, not because we have in anything deserved it; it is from "the land of Jordan, and from Hermon," that I remember thee. And because he so remembers with humility, he shall earn his exaltation to fruition,(1) for he is not "exalted" in himself, who "glories in the Lord."

12. "Deep calleth unto deep with the voice of thy water-spouts"(2) (verse 7). I may perhaps finish the Psalm, aided as I am by your attention, whose fervour I perceive. As for your fatigue in hearing, I am not greatly solicitous, since you see me also, who speak, toiling in the heat of these exertions.(3) Assuredly it is from your seeing me labouring, that you labour with me: for I am labouring not for myself, but for you. "Deep calleth unto deep with the voice of thy waterspouts." It was God whom he addressed, who "remembered him from the land of Jordan and Hermon." It was in wonder and admiration he spake this: "Abyss calleth unto abyss with the voice of Thy water-spouts." What abyss is this that calls, and to what other abyss? Justly, because the "understanding"(4) spoken of is an "abyss." For an "abyss" is a depth that cannot be reached or comprehended; and it is principally applied to a great body of water. For there is a "depth," a "profound," the bottom of which cannot be reached by sounding. Furthermore, it is said in a certain passage.(5) "Thy judgments are a mighty abyss," Scripture meaning to suggest that the judgments of God are incomprehensible. What then is the "abyss" that calls, and to what other "abyss" does it call? If by "abyss" we understand a great depth, is not man's heart, do you not suppose, "an abyss"? For what is there more profound than that "abyss"? Men may speak, may be seen by the operations of their members, may be heard speaking in conversation: but whose thought is penetrated, whose heart seen into? What he is inwardly engaged on, what he is inwardly capable of,(6) what he is inwardly doing or what purposing, what he is inwardly wishing to happen, or not to happen, who shall comprehend? I think an "abyss" may not unreasonably be understood of man, of whom it is said elsewhere, "Man shall come to a deep heart, and God shall be exalted."(7) If man then is an "abyss," in what way doth "abyss" call on "abyss"? Does man "call on" man as God is called upon? No, but "calls on" is equivalent to "calls to him." For it was said of a certain person, he calls on death;(8) that is, lives in such a way as to be inviting death; for there is no man at all who puts up a prayer, and calls expressly on death: but men by evil-living invite death. "Deep(9) calls on deep," then, is, "man calls to man." Thus is it wisdom is learnt, and thus faith, when "man calls to man." The holy preachers of God's word call on the "deep:" are they not themselves "a deep" also? ...

13. "Deep calleth to deep with the voice of Thy water-spouts" I, who tremble all over, when my soul was disquieted on account of myself, feared greatly on account of Thy "judgments." ... Are those judgments slight ones? They are great ones, severe, hard to bear; but would they were all. "Deep calls to deep with the voice of Thy water-spouts," in that Thou threatenest, Thou sayest, that there is another condemnation in store even after those sufferings. "Deep calls on deep with the voice of Thy water-spouts." "Whither then shall I go from Thy presence? And whither shall I flee from Thy Spirit?" seeing that deep calls to deep, and after those sufferings severer ones are to be dreaded.

14. "All Thy overhangings(10) and Thy waves are come upon me." The "waves" in what I already feel, the "overhangings" in that Thou denouncest. All my sufferings are Thy waves; all Thy denouncements of judgments are Thy "overhangings." In the "waves" that deep "calleth;" in the "overhangings" is the other "deep" which it "calls to." In this that I suffer are all Thy waves; in the severer punishment that Thou threatenest, all Thy "overhangings" are come unto me. For He who threatens does not let His judgments fall upon us, but keeps them suspended over us." But inasmuch as Thou sittest at liberty, I have thus spoken unto my soul. "Hope in God: for I will confess unto Him. My God is the saving health of my countenance." The more numerous my sufferings, the sweeter will be Thy mercy.

15. Therefore follows: "The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it"(12)(verse 8). In tribulation no man has leisure to hear: attend, when it is well with you; hear, when it is well with you; learn, when you are in tranquillity, the discipline of wisdom, and store up the word of God as you do food. For in tribulation every one must be profiled by what he heard in the time of security. For in prosperity God "commends to thee His mercy," in case thou serve Him faithfully, for He frees thee from tribulation; but it is "in the night" only that He "declares" His mercy to thee, which He "commended" to thee by day. When tribulation shall actually come, He will not leave thee destitute of His help; He will show thee that which He commended to thee in the daytime is true. For it is written in a certain passage, "The mercy of the Lord is seasonable(1) in the time of affliction, as clouds of rain in the time of drought." "The Lord hath commended His loving-kindness in the day-time, and in the night will He declare it." He does not showy that He is thine Helper, unless tribulation come, from whence thou must be rescued by Him who promised it to thee "in the day-time." Therefore we are warned to be like "the ant." For just as worldly prosperity is signified by "the day," adversity by the night, so again in another way worldly prosperity is expressed by "the summer," adversity by the winter. And what is it that the ant does? She lays up in summer what will be useful to her in winter. Whilst therefore it is summer, whilst it is well with you, whilst you are in tranquillity, hear the word of the Lord. For how can it be that in the midst of these tempests of the world, you should pass through the whole of that sea, without suffering? How could it happen? To what mortal's lot has it fallen? If even it has been the lot of any, that very calm is more to be dreaded. "The Lord hath commended His loving-kindness in the day-time, and in the night-time will He declare it." ... "There is with me prayer unto the God of my life." This I make my business here; I who am the "hart thirsting and longing for the water-brooks," calling to mind the sweetness of that strain, by which I was led on through the tabernacle even to the house of God; whilst this "corruptible body presseth down the soul,"(2) there is yet with me "prayer unto the God of my life." For in order to making supplication unto God, I have not to buy aught from places beyond the sea; or in order that He may hear me, have I to sail to bring from a distance frankincense and perfumes, or have I to bring "calf or ram from the flock." There is "with me prayer to the God of my life." I have within a victim to sacrifice; I have within an incense to place on the altar; I have within a sacrifice wherewith to propitiate my God. "The sacrifice of God is a troubled spirit." What sacrifice of a "troubled spirit" I have within, hear.

16. "I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?" (verse 9). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, "Why hast Thou forgotten me?" So cried our Head also, as if speaking in our name. "My God, my God, why hast Thou forsaken me?"(3) I will say unto God, "Thou art my lifter up; why hast Thou forgotten me?"

17. "Why hast Thou rejected me?"(4) "Rejected" me, that is to say, from that height of the apprehension of the unchangeable Truth. "Why hast Thou rejected me?" Why, when already longing for those things, have I been cast down to these, by the weight(5) and burden of my iniquity? This same voice in another passage said, "I said in my trance"(6) (i.e., in my rapture, when he had seen some great thing or other), "I said in my trance, I am cast out of the sight of Thine eyes." For he compared these things in which he found himself, to those toward which he had been raised; and saw himself cast out far "from the sight of God's eyes," as he speaks even here, "Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?" Even he, my tempter, the devil; while offences are everywhere on the increase, because of the abundance of which "the love of many is waxing cold."(7) When we see the strong members of the Church generally giving way to the causes of offence, does not Christ's body say, "The enemy breaketh my bones"? For it is the strong members that are "the bones;" and sometimes even those that are strong sink under their temptations. For whosoever of the body of Christ considers this, does he not exclaim, with the voice of Christ's Body, "Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?" You may see not my flesh merely, but even my "bones." To see those who were thought to have some stability, giving way under temptations, so that the rest of the weak brethren despair when they see those who are strong succumbing; how great, my brethren, are the dangers:

18. "They who trouble me cast me in the teeth." Again that voice! "While they say daily unto me, Where is thy God?" (verse 10). And it is principally in the temptations of the Church they say this," Where is thy God?" How much was this cast in the teeth of the Martyrs! Those men so patient and courageous for the name of Christ, how often was it said to them, "Where is your God?" "Let Him deliver you, if He can." For men saw their torments outwardly; they did not inwardly behold their crowns! "They who trouble me cast me in the teeth, while they say daily unto me, Where is thy God?" And on this account, seeing "my soul is disquieted on account of myself," what else should I say unto it than those words: "Why art thou cast down, O my soul; and why dost thou disquiet me?" (verse 11). And, as it seems to answer, "Wouldest thou not have me disquiet thee, placed as I am here in so great evils? Wouldest thou have me not disquiet thee, panting as I am after what is good, thirsting and labouring as I am for it?" What should I say, but, "Hope thou in God; for I will yet confess unto Him" (verse 11). He states the very words of that confession; he repeats the grounds on which he fortifies his hope. "He is the health of my countenance, and my God."


Augustin on Psalms 41