And what will they get by not
praising
the Lord, except to feel the Lord's wrath.
Augustine - Exposition on the Psalms - v6
heritance.
Why says he, free ?
Because it is not of our merits, but His free grace.
What good have we sinners
deserved ? What good have we evil-doers deserved ? From Adam comes Adam, and many sins are born into the world over and above Adam. Whoever is born is born Adam; accursed from accursed ; and has added, by evil living, to Adam. What good did Adam deserve? Nevertheless, the Merciful One loved, the Bridegroom loved, not because she was beautiful, but that he might make her beautiful. So he calls the grace of God the dew of Hermon.
11. But ye should know what Hermon is. It is a moun tain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus : As the dew of Hermon, which fell upon the mountains of Sion, since mount Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high ? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His humi-
d Capitium. See Du Cange. Some chest; others from caput, taking it of derive it from capere, taking it pro- the part where the head passes through perly of the garment enclosing the the tunic, as St. Aug. here seems to do.
120 through Christ's Exaltation.
Psalm liation could not but be high. The ministry of man cxxxra. grew less ancl lesS, as was signiflc<l iu John ; the ministry
of God in our Lord Jesus Christ increased, as was shewn at their birth. The former was born, as the tradition of the Church shews, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Hear John himself con-
John 3, fessing, He must increase, but 1 must decrease. And the passion of each shews this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon. Ye then who would live together in unity desire that dew, be watered from thence. Otherwise ye will not be able to keep fast what ye profess ; nor will ye dare to profess, unless He first thunder', nor will ye be able to be stedfast, unless His fatness descend upon you, for that fatness descended on the mountains of Sion.
Ecclua. 33'5-
12. And the mountains of Sion are the great in Sion. What is Sion? The Church. And what are the mountains there ? The great ones. They who are signified by the mountains, are also by the beard, also by the edge of the garment. The beard is not understood of any except of lull-grown men. None therefore grow together in one, save those in whom the love of Christ is perfected. For they in whom the love of Christ is not perfected, even when they are together, are full of hatred, troublesome, turbulent, disturb others by their care, and seek what they may say of others; just as a restive horse in a team not only does not draw, but breaks with his hoofs that to which he is harnessed. But if he have the dew of Hermon, which fell on the hill of
Sion, he is quiet, peaceable, humble, submissive,
forth prayer in place of murmuring. For murmurers are admirably described in a certain passage of the Scriptures,
The heart of a fool is as the wheel of a cart. What is the meaning of the heart of a fool is as the wheel of a cart? It carries hay, and creaks. The wheel of a cart cannot
' Intonuerit. See on Ps. xviii. 13. perhaps, of any of the righteous, ttaongh vol. i. p. 119. 'In confidence of the a little before our blessed Lord is named Gospel the Lord hath sounded from the simply ' Justus. ')
heart of the JustOne. ' (Itmay betakeo,
pouring
We are to love our enemies. 121
cease from creaking. Thus there are many brethren, who do Ver. not dwell together, save in the body. But who are they who ----- dwell together? They of whom it is said, And they //rtrfActs4i one mind and one heart towards God. And no man said
that any thing was his own, but they had all things common. Here are pointed out, and described, those who belong to the beard, who belong to the edge of the garment, who are numbered among the mountains of Sion. And if there be others who are murmurers, let them remember the word of the Lord, One shall be taken, and one shall be left.
13. Because there the Lord commanded blessing. Where
did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who
dwell with one heart bless God. For thou blessest not
God in division of heart. In vain dost thou say that
thy tongue uttereth the blessing of the Lord, if in thy
heart thou dost not utter it. Thou blessest with thy mouth,
and cursest in thy heart. They blessed with their mouth, Ps. 62,4. and cursed with their heart. Are they our words ? Some
persons are signified. Thou blessest the Lord when thou prayest, and continuest in thy prayer, and cursest thy enemy.
This is what thou hast from the Lord Himself, Love your Matt. 5, enemies. But if thou doest so, and lovest thine enemy,44'
and prayest for him, there the Lord has commanded His blessing; there thou wilt have life for ever, that is, for eternity. For many who love this life, curse their enemies ;
wherefore, but for this life, for the goods of this world ? Where hath thine enemy so straitened thee, that thou must needs curse him ? Art thou straitened on earth? Depart, have thy habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, thou wilt say, have my habitation in heaven. First go in heart, whither thou wouldest follow in the body. Do not hear, ' Lift up your hearts,' with a deaf ear. Keep thy heart lifted up, and no one will straiten thee in heaven. And thus another Psalm suitably follows.
Mat. 24,
Lat. cxxxm .
122 The breadth of Charity.
PSALM CXXXIV. COMMENTARY. Continuation of the former Discourse.
1. Behold, now, bless ye the Lord, all ye servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God. Why has he added, ' in the courts ? ' Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts ? Stand in charity, and thou standest in the courts. Breadth lies in charity,
Rom. 2, straitness in hatred. Hear the Apostle. Wrath and indig-
8' 9"
nation, tribulation and straitness, on every soul of man which
doeth evil. But what sayeth he of the breadth of love? Rom. 5, Since the love of God is spread abroad in our hearts by the
Holy Spirit, Who is given to us. Where you hear of spread ing abroad, understand breadth ; where you hear of breadth, understand the courts of the Lord; and you will have the true blessing of God, when you curse not your enemies. For the Spirit addresses them who suffer tribulation, to the intent that they may glory in their tribulation; and says to them, Behold, now, bless ye the Lord, all ye servants of the Lord. What means, ' Behold, now V In this time. For after the tribulations are gone through, it is clear that we shall be at leisure to praise the Lord ; as it is said,
Ps. 84,4. Blessed are they who dwell in Thy house; they shall praise Thee for ever and ever. They who will at that time bless without ceasing, begin here to bless God, here, I say, in
tribulations, in temptations, in troubles, amid the trials of this life, amid the snares of the enemy, amid the deceits and assaults of the devil ; this is the meaning of, Behold, now, bless ye the name of the Lord, all ye servants of the Lord, ye who stand in the house of the Lord. What is the meaning of ' ye who stand ? ' Ye who persevere. For
God to be praised even in adversity. 123
it is said of one who was an archangel, And he stood not in Ver. the truth. And it is said of the friend of the Bridegroom, j-^-- The friend of the Bridegroom standeth, and heareth Him, 44. ' and rejoiceth with joy, because of the voice of the Bride- gghn 3'
groom.
2. Therefore, Ye who stand in the house of the Lord, in
the courts of the house of our God, lift up your hands by night in the sanctuary, and bless the Lord. It is easy to bless by day. What is ' by day ? ' In prosperity.
For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. When thou longest for a son, and it is born, thou dost bless the Lord. Thy wife is freed from the danger of child-bearing, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds,
from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. For men look at thy life, and say, Behold a Christian, behold what these Christians are. Christ is blasphemed for thy sake.
See, when thy life curseth, what profit is it that thy tongue blesseth ? Wherefore bless ye the Lord. When ? By night.
When did Job bless? When it was a sad night. All was
taken away which he possessed; the children for whom
his goods were stored were taken away. How sad was his
night! Let us however see, whether he blesseth not in the
night. The Lord gave, the Lord hath taken away ; it is as j0bi 21. the Lord willed; blessed be the name of the Lord. And
black was the night. He was smitten with boils from the head to the feet, he was ulcerated, and wasted away. Then
his Eve dared to tempt him. Say something against thy Job2, 9. God, and die. Hear him blessing by night. Thou hast Scc'
spoken, says he, as one of the foolish women. If we have received good at the hand of the Lord, shall we not endure evil? See what is, Lift up your hands by night in the sanctuary, and praise the Lord. What said Job ? ' Thou hast spoken as one of the foolish women. ' The Adam in his misery drove away Eve, as though he said, Enough is it for thee, that I am made mortal on thy account. Thou
124 The blessing of Unity.
Psalm didst prevail in Paradise, thou art vanquished on the dunghill. Great is the grace of God. But how is this, save that the
6.
' dew of Hermon had rained down on that soul, and the Lord B5' had given a sweet savour, that our land might yield her fruit. By night lift up your hands in the sanctuary, and
bless the Lord.
3. The Lord out of Zion bless thee, Who made heaven
and earth. He exhorts many to bless, aud Himself
blesseth one, because He maketh one out of many, since Ps. 133, it is good and pleasant for brethren to dwell together in one. It is a plural number, brethren, and yet singular, to
,
dwell together in one. Therefore, The Lord out of Zion bless thee, Who made heaven and earth. Let none of you say, It cometh not to me. Knowest thou of whom he speaks, the Lord bless thee out of Zion. He blessed one.
unum. I}e one1, and the blessing cometh to thee.
Lat. CxxxVI.
PSALM CXXXV. COMMENTARY.
A Discourse to the people.
Very pleasant ought it to be to us, and we should rejoice because it is pleasant, to which this Psalm ex- horteth us. For it says, Praise the name of the Lord. And it forthwith appends the reason, why it is just to praise the name of the Lord. Praise the Lord, ye servants. What more just r what more worthy ? what more thankful ? Yea, if His servants praised not the Lord, they would be proud, unthankful, impious.
And what will they get by not praising the Lord, except to feel the Lord's wrath. For even the thankless servant, if he will not praise his Lord, does not thereby cause himself not to be a servant. Praise Him or not, thou art still His servant; but if thou praise, thou wilt appease Him, if thou praise Him not, thou wilt displease Him. It is a good and useful exhortation, then, and hence we should
thought, how the Lord should be
praised, rather than
occupy ourselves with the
Man, not God, benefitted by Praise. 125
doubt whether He is to be praised. Therefore, praise the Ver. name of the Lord. The Psalm exhorts us, the Prophet ----- exhorts us, the Spirit of God exhorts us, lastly, God
Himself even exhorts us, to praise the Lord. For He in- creaseth not by our praises, but we do. God is neither the better, if you praise Him, nor the worse, if you reproach Him ; but thou, by praising Him that is good, art the better, by reproaching, the worse ; for He remaineth good, as He is. For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should pos sess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men ; how much the more is He above all, the unchangeable One, Who teacheth these things, neither the greater if thou praisest, or the less if thou reproachest. Yet as it is our gain to praise the Lord, in mercy He bids us praise Him, not for His own gain. Let us hear then what he says. Praise the Name of the Lord, praise the Lord, ye servants. For ye will do nothing out of place, by praising your Lord, as servants.
And if ye were to be for ever only servants, ye ought to praise the Lord ; how much more ought ye servants to praise the Lord, that ye may hereafter gain the privilege of sons?
2. But since it is written in another Psalm, Praise Ps. 33,i. befitleth the just ; and also in another place, Praise is not Ecclus. comely in the mouth of a sinner; and moreover in another15' 9" place it is said, The sacrifwe of praise shall glorify Me, Pa. so, and there is the way in which I will shew him the sal- 23' vtilion of God ; and after, But to the sinner, saith God 'A. 16.
Why dost thou talk of My judgments, and takest My l7, covenant in thy mouth ? Whereas thou hatest instruction, and hast cast My precepts behind thee, therefore lest any should think, since it is said, Praise the Lord, ye servants, that though he be a bad servant in that great house, the praise of the Lord shall profit him, he forthwith goes on to explain who they are who should praise the Lord. Ye who stand in the house of the Lord, in the courts of the house of our God. Ye who stand, not, ye who fall. They
are said to stand, who persevere in His commands, who
Psalm cxxiiv.
1^6 Praise due for God's Mercies.
serve God with unfeigned faith, with firm hope, and sincere char|tv . wno uonour l-Ii8 Church, and give no offence, by an evil life, to them who would come in, but find stones of offence in the way. Therefore, Ye who stand in the house of the Lord, praise ye the name of the Lord. Be thankful ; ye were without, and ye stand within. Since then ye stand, is it a small thing for you to think where He should be praised, Who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him ? Is it a small boon, that we stand in the house of the Lord? Here meanwhile, in this our sojourn ing, in this house, which is also called the tabernacle of our sojourning: since we stand here, ought we at all to fail of thankfulness ? Must we not think of that we stand here? Must we not remember what we have been made Must we not remember where we were cast down, and whither we have been gathered Must we not remember that all the wicked sought not the Lord that them who sought Him not, He sought; whom He found, He aroused; whom He aroused, He called whom He called, He led in, and caused to stand in His house If one thinks of this, and not unthankful, he will utterly despise himself in
with the love of his Lord, Who hath done so great things for him. And since he hath nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him It belongs to the very act of thanksgiving, to receive the cup of the Lord, and to call upon His name, for what can the servant repay the Lord for all that He hath given him? Therefore, Ye who stand in the house of the Lord, in the courts of the house our God, praise the Lord.
Ps. 116, 12"
ib. 11.
Gen. 31,
3. What reason shall give why you should
Him Because the Lord is good. Briefly in one word
here explained the praise of the Lord our God. The Lord good; good, not in the same manner as the things which He here made are good. For God made all things very good not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort He Who made them And yet
comparison
praise
?
?
;
l,
is
of is I
;?
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is
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;
it,
And for His intrinsic Goodness. 127
since He made them good, and He who made is much Ver.
'--
He good by His own goodness, not by any good derived
from elsewhere. He by His own good, that Himself,
good, not by attachment to some other good. But for me to attach myself to God good Him Who never needed one Ps. 73, by whom He might be made good, but all other things28" needed Him, that they might be made good. Would you
hear how He good alone The Lord when asked said,
No one good, save God alone. would not briefly pass Mat. 19, over this singularity of His goodness, and yet am not able
fitly to recommend to you; fear lest should be found unthankful, pass over rapidly and withal fear lest
when undertake to expound may be oppressed
the vast burden of the Lord's praises. Yet so, my brethren,
accept me, who praise, and yet am incompetent, that the
w orship of my praise may be accepted, though the expo
sition of His praise be not fulfilled. And may He approve
of my will, and pardon my failure.
4. am filled with ineffable delight, when hear that The Lord good, and after examining and surveying all things
which see without, since they are all from Him, although these things please me, yet return to Him from Whom they arise, to understand that the Lord good. And when penetrate toward Him as near as can, find Him deeper within, and higher than my reach, because the Lord in such sort good, as to need in no wise these things to make Him good. Lastly, do not praise these things apart from Him. Him however find to be perfect without them, needing nothing, unchangeable, seeking no good of another whereby He may be increased fearing no evil, whereby He may be diminished. And what more shall say find in creation that the sky good, the sun good, the moon good, the stars are good, the earth good, the things which grow in the earth, and are fixed on roots, are good, those which walk and move are good, those which in the air and
better than the things which He made, you can find nothing better to speak of Him than that the Lord is good, however, you understand Him to be in peculiar sense good, from whom other good things proceed. For He made all things good, He Himself good, Whom no one made.
by
is
I
it, I I;
fly
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a is
is
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is II
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if, is
it
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is I 1 is '
if 1
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1. 28 God alone good in Himself.
Psalm swim in the waters are good. I say that man is good, for the good man out of the good treasure of his heart bringeth
35. forth good. I say that an angel is good, who hath not fallen by pride and become a devil, but remains in obedience to Him by whom he was made. I say all these things are good, but I do so in connexion with their names, as the good sky, a good angel, a good man; but when I betake myself to God, I think I can say nothing better than good.
Mat. 12, For truly the Lord Jesus, who Himself said, A good man; MarklO sa'd moreover, No one is good but God alone. Did He
18-
not urge us to seek and distinguish what is that good which is made good by another good, and that Good which is by itself good ? How Good must that be, from which all good things proceed ? You can find no good at all, which is not good from Him. As He is properly the Good which makes things good, so is He properly the Good. For neither is it true, that these things which He hath made are not, nor yet is any wrong done to Him when we say that the things which He made are not<. Why then did He make them, if they are not when He has made them? Or what did He make, if that which He made is not ? But since these things which He made have being, we come still to the comparison of Him with them; and as
anc'' t hou thalt say to the children of Israel, He Who Is ' 3 ka^1 sent me unio you- ^e did not say, The Almighty 'Lord God, the merciful, the just, though He would have said what was quite true, had he so spoken. Every thing being taken away, by which God might be named and called, He
Exod. 3, though He alone had being, He says, / Am That I Am,
ipsum 13.
answered that He is called Very Being, and as though this were His name. This thou shalt say to them, he says, He Who Is hath sent me. For He Is in such wise, that in with Him, things which are, are not. If He be
comparison
not compared with them, they are, because they are from Him, but compared with Him they are not, because to Be truly is to Be unchangeably, and this He Is alone. For what is, is; just as the good of goods, is good. Reflect and see that whatever else ye praise, ye do praise, because it is good. He is mad, who praises what is not good. If thou
' i. e. in the sense, in which He alone IS; self-existent.
God made sweet to Man by the Incarnation. 129
praisest him who is unjust because he is unjust, wilt not Ver. thou too be unjust? If thou praisest a thief because he is a ---- - thief, wilt not thou too be a partaker? If thou praisest a just
man because he is just, dost not thou too have thy part therein
by praising him ? For thou wouldest not praise the just, didst thou not love him; thou wouldest not love him, if thou hadst no part with him. If then whatever else we praise, we praise because it is good ; thou couldest have no better or stronger or greater reason for praising God, than that He is good. Therefore, Praise the Lord, because He is good.
5. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is ?
Let us however return to ourselves, and in us recognise Him,
and praise the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart hath been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot
be seen by us, let us look at His works, that we may not
live without praising Him. So 1 1 have said, Praise the Lord, 1 He
for He is good; sing praises unto His Name, for He is sweet, j^j1 Perchance He would be good and not sweet, if He had notOxf. given thee the power of taste. But such did He shew Him- Ms"'
self to men, that He even sent bread from heaven ; and John 6, the Son Who is equal to Him, Who is what He is, He41-60" gave to be made man, and to be slain for man, that by that
which thou art, thou mightest taste what thou art not. It was
meet for thee to taste the sweetness of God, because it is too remote and lofty, thou art too abject, and grovelling below.
In this so great severance was sent a Mediator. Being man
thou couldest not come to God ; and God was made Man,
that as, being man, thou mayest come to Man, but canst not come to God; by Man thou mightest come to God; and there
was made a Mediator between God and Man, the man Christ Jesus. But if He were man alone, by following what thou l Tim. art, thou wouldest never reach Him ; if He were God alone,2' 5- for lack of comprehending what thou art not, thou wouldest
never reach Him. So God was made man, that by following man which thou canst, thou mayest reach God which thou couldest not. He is Mediator, and therenpon is sweet. What is sweeter than angels' food ? How can God not be
VOL. VI. K
130 God's praises tempered to Man's weaknesses.
Psalm sweet, since man ate angels' food ? For men and angels ,fIxx*J" live not on different meat. That is truth,' that is wisdom,
Fa 88,
25. that is the goodness of God, but thou canst not enjoy it in
like wise with the angels. For how do they enjoy it? As John 1, it is written, In the beginning was the Word, and the Word was with God, and the Word was God, by Whom all things
ib. 14. were made. But how dost thou reach it? Because the Word was made Flesh, and dwelt among us. That man might eat angels' food, the Creator of the angels was
made man. Therefore, Sing praises unto His Name, for He is sweet. If ye taste, sing praises ; if ye have tasted how sweet the Lord sing praises that which ye have tasted has good savour, praise who so unthankful to cook or purveyor, as not to return thanks by praising what he tastes, he be pleased by any food. If we are not silent on such occasions, shall we be silent concerning Him,
Who has given us all things Sing praises unto His Name, for He is sweet.
6. Now hear of His works. Ye have striven perchance to see the Good of all good, the Good from which all good things come, the Good without which nothing else good, and the Good which good without other things ye have striven to use it; and perchance in straining the sight of your minds, you have found yourselves wanting. For thus gather from myself, such are my feelings. But if there be any one, as may be, and well may be, stronger in this mental sight than who fixes the gaze of his heart for long on that which is, let him praise as he can, let him praise as we are not able. Still, thanks be to Him, who hath tempered His own praise in this Psalm, so that both strong and weak may assay it. For in the mission of His
Exod. 3, servant Moses, when He said, Am that Am, and thou
. . .
14
ib. 15.
shall say to the sons of Israel, He who Is hath sent me to you since difficult for the human mind to conceive the fact of His special Being, and a man was sent to men, though not by man forthwith God tempered His praise, and said this of Himself, which could sweetly be appre hended; He would not abide in that praise which the worshipper could not attain to. Go, said he, tell the sons of Israel, The God of Abraham, and the God of Isaac,
;
;
I
it is
if
a
I, I
is
is,
I
if is
;
is
?
it ;
;
Instanced in the Children of Israel. 131
and the God of Jacob, hath sent me to you. This is My Name Ver. for ever. Seeing, O Lord, Thou bast that former Name, ---- --
because Thou hast also said, I Am : He Who Is, hath sent
me to you ; why didst Thou forthwith change Thy Name
so as to say, The God of Abraham, and the God of Isaac, Exod. 3, and the God of Jacob ? Does not the force of it seem to
you to answer and say, That I said, I Am that I Am, is
true, but thou dost not comprehend it; that I said, / am the
God of Abraham, and the God of Isaac, and the God of Jacob, is true, and thou dost understand it? That I Am that I
Am, belongs to Me; but that I am the God of Abraham, and
the God of Isaac, and the God of Jacob, belongs to thee.
And if thou art unable to see what I am to Myself, under
stand what I am to thee. And that no one may think
that what God said, I Am that I Am, and, He Who Is,
hath sent me unto you, is His only Eternal Name, but
that what He said, / am the God of Abraham, and the God
of Isaac, and the God of Jacob, is His temporal Name, God
took not care when He said, I Am that I Am, and He Who
Is hath sent me to you, to say that this His Name is eternal; for though He said not this, it would be so understood. For He is, and truly and for the very reason that He truly Is,
He Is without beginning or end. But as for man He is, am the God Abraham, and the God of Isaac, and the God of Jacob lest men should feel anxiety, because this not eternal but temporal, He hath assured us, that He leads us to eternal life out of temporal things. This, He says, My Name for ever, not because Abraham or Isaac or Jacob are eternal, but because God makes them eternal afterwards for ever. They had indeed beginning, but shall have no end.
In Abraham, Isaac, and Jacob, understand His whole church, understand the whole seed of Israel; but all the seed of Israel not alone that of the flesh, but that also which of faith. For the Apostle spake to the Gentiles,
to whom he said, If then ye be Christ's, then are ye Gal. Abraham's seed, heirs according to the promise. We then are
all blessed in the God of Abraham and Isaac and Jacob.
He blessed indeed certain tree, and created an olive,
as the Apostle has said, even the holy Patriarchs, from
K 2
a
a
it
3,
7. is
is
; of
is,
is is /
132 Christians the true Israel.
Psalm whence the people of God grew; but this olive was pruned,
cxxxv.
Rom.
cuj. down, and from thence the proud branches were broken off, that the blasphemous and impious people of the Jews. Yet good and useful branches remained, for from thence were the Apostles. And as some useful branches had been left, by God's mercy the wild olive of the Gentiles was grafted in, to whom the Apostle said, But thou when thou wast a wild olive wert grafted among them, and wert made a partaker of the fatness of the olive-tree. Boast not thyself against the branches. But thou boastest, thou bearest not the root, but the root thee. This the one tree
which belongeth to Abraham and Isaac and Jacob, and, which more, the grafted wild-olive belongeth more to Abraham and Isaac and Jacob, than the branches which were broken off. They by reason of the breaking off are not there now; but the wild-olive was not once, and now. They deserved to be broken off by reason of their pride that gained grace to be grafted in by its humility. They lost the root, that retains it. Since then ye are called the Israel of God, the Israel who belongeth to God, do not thereafter make yourselves strange to Him. Ye were^a wild-olive, but now ye are an olive, partakers of the fatness of the olive. For would ye know how the wild-olive has been grafted into Abraham and Isaac and Jacob; lest ye think yourselves not to belong to this olive, because ye belong not to the seed of Abraham according to the flesh When the Lord wondered at the faith of that Centurion, who was not of the people of Israel, but of the people of
Matt. 8,the Gentiles; Wherefore, saith He, tell you, that many shall come from the east and west. Behold now the wild- olive in the hand of the grafter. Many shall come from the east and the west. We see what bears that which to be grafted in, let us see where He grafteth it. And they shall sit down, He says, with Abraham, Isaac, and Jacob in the kingdom of heaven. We see both what He grafted, and where He grafted it.
deserved ? What good have we evil-doers deserved ? From Adam comes Adam, and many sins are born into the world over and above Adam. Whoever is born is born Adam; accursed from accursed ; and has added, by evil living, to Adam. What good did Adam deserve? Nevertheless, the Merciful One loved, the Bridegroom loved, not because she was beautiful, but that he might make her beautiful. So he calls the grace of God the dew of Hermon.
11. But ye should know what Hermon is. It is a moun tain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus : As the dew of Hermon, which fell upon the mountains of Sion, since mount Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high ? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His humi-
d Capitium. See Du Cange. Some chest; others from caput, taking it of derive it from capere, taking it pro- the part where the head passes through perly of the garment enclosing the the tunic, as St. Aug. here seems to do.
120 through Christ's Exaltation.
Psalm liation could not but be high. The ministry of man cxxxra. grew less ancl lesS, as was signiflc<l iu John ; the ministry
of God in our Lord Jesus Christ increased, as was shewn at their birth. The former was born, as the tradition of the Church shews, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Hear John himself con-
John 3, fessing, He must increase, but 1 must decrease. And the passion of each shews this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon. Ye then who would live together in unity desire that dew, be watered from thence. Otherwise ye will not be able to keep fast what ye profess ; nor will ye dare to profess, unless He first thunder', nor will ye be able to be stedfast, unless His fatness descend upon you, for that fatness descended on the mountains of Sion.
Ecclua. 33'5-
12. And the mountains of Sion are the great in Sion. What is Sion? The Church. And what are the mountains there ? The great ones. They who are signified by the mountains, are also by the beard, also by the edge of the garment. The beard is not understood of any except of lull-grown men. None therefore grow together in one, save those in whom the love of Christ is perfected. For they in whom the love of Christ is not perfected, even when they are together, are full of hatred, troublesome, turbulent, disturb others by their care, and seek what they may say of others; just as a restive horse in a team not only does not draw, but breaks with his hoofs that to which he is harnessed. But if he have the dew of Hermon, which fell on the hill of
Sion, he is quiet, peaceable, humble, submissive,
forth prayer in place of murmuring. For murmurers are admirably described in a certain passage of the Scriptures,
The heart of a fool is as the wheel of a cart. What is the meaning of the heart of a fool is as the wheel of a cart? It carries hay, and creaks. The wheel of a cart cannot
' Intonuerit. See on Ps. xviii. 13. perhaps, of any of the righteous, ttaongh vol. i. p. 119. 'In confidence of the a little before our blessed Lord is named Gospel the Lord hath sounded from the simply ' Justus. ')
heart of the JustOne. ' (Itmay betakeo,
pouring
We are to love our enemies. 121
cease from creaking. Thus there are many brethren, who do Ver. not dwell together, save in the body. But who are they who ----- dwell together? They of whom it is said, And they //rtrfActs4i one mind and one heart towards God. And no man said
that any thing was his own, but they had all things common. Here are pointed out, and described, those who belong to the beard, who belong to the edge of the garment, who are numbered among the mountains of Sion. And if there be others who are murmurers, let them remember the word of the Lord, One shall be taken, and one shall be left.
13. Because there the Lord commanded blessing. Where
did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who
dwell with one heart bless God. For thou blessest not
God in division of heart. In vain dost thou say that
thy tongue uttereth the blessing of the Lord, if in thy
heart thou dost not utter it. Thou blessest with thy mouth,
and cursest in thy heart. They blessed with their mouth, Ps. 62,4. and cursed with their heart. Are they our words ? Some
persons are signified. Thou blessest the Lord when thou prayest, and continuest in thy prayer, and cursest thy enemy.
This is what thou hast from the Lord Himself, Love your Matt. 5, enemies. But if thou doest so, and lovest thine enemy,44'
and prayest for him, there the Lord has commanded His blessing; there thou wilt have life for ever, that is, for eternity. For many who love this life, curse their enemies ;
wherefore, but for this life, for the goods of this world ? Where hath thine enemy so straitened thee, that thou must needs curse him ? Art thou straitened on earth? Depart, have thy habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, thou wilt say, have my habitation in heaven. First go in heart, whither thou wouldest follow in the body. Do not hear, ' Lift up your hearts,' with a deaf ear. Keep thy heart lifted up, and no one will straiten thee in heaven. And thus another Psalm suitably follows.
Mat. 24,
Lat. cxxxm .
122 The breadth of Charity.
PSALM CXXXIV. COMMENTARY. Continuation of the former Discourse.
1. Behold, now, bless ye the Lord, all ye servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God. Why has he added, ' in the courts ? ' Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts ? Stand in charity, and thou standest in the courts. Breadth lies in charity,
Rom. 2, straitness in hatred. Hear the Apostle. Wrath and indig-
8' 9"
nation, tribulation and straitness, on every soul of man which
doeth evil. But what sayeth he of the breadth of love? Rom. 5, Since the love of God is spread abroad in our hearts by the
Holy Spirit, Who is given to us. Where you hear of spread ing abroad, understand breadth ; where you hear of breadth, understand the courts of the Lord; and you will have the true blessing of God, when you curse not your enemies. For the Spirit addresses them who suffer tribulation, to the intent that they may glory in their tribulation; and says to them, Behold, now, bless ye the Lord, all ye servants of the Lord. What means, ' Behold, now V In this time. For after the tribulations are gone through, it is clear that we shall be at leisure to praise the Lord ; as it is said,
Ps. 84,4. Blessed are they who dwell in Thy house; they shall praise Thee for ever and ever. They who will at that time bless without ceasing, begin here to bless God, here, I say, in
tribulations, in temptations, in troubles, amid the trials of this life, amid the snares of the enemy, amid the deceits and assaults of the devil ; this is the meaning of, Behold, now, bless ye the name of the Lord, all ye servants of the Lord, ye who stand in the house of the Lord. What is the meaning of ' ye who stand ? ' Ye who persevere. For
God to be praised even in adversity. 123
it is said of one who was an archangel, And he stood not in Ver. the truth. And it is said of the friend of the Bridegroom, j-^-- The friend of the Bridegroom standeth, and heareth Him, 44. ' and rejoiceth with joy, because of the voice of the Bride- gghn 3'
groom.
2. Therefore, Ye who stand in the house of the Lord, in
the courts of the house of our God, lift up your hands by night in the sanctuary, and bless the Lord. It is easy to bless by day. What is ' by day ? ' In prosperity.
For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. When thou longest for a son, and it is born, thou dost bless the Lord. Thy wife is freed from the danger of child-bearing, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds,
from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. For men look at thy life, and say, Behold a Christian, behold what these Christians are. Christ is blasphemed for thy sake.
See, when thy life curseth, what profit is it that thy tongue blesseth ? Wherefore bless ye the Lord. When ? By night.
When did Job bless? When it was a sad night. All was
taken away which he possessed; the children for whom
his goods were stored were taken away. How sad was his
night! Let us however see, whether he blesseth not in the
night. The Lord gave, the Lord hath taken away ; it is as j0bi 21. the Lord willed; blessed be the name of the Lord. And
black was the night. He was smitten with boils from the head to the feet, he was ulcerated, and wasted away. Then
his Eve dared to tempt him. Say something against thy Job2, 9. God, and die. Hear him blessing by night. Thou hast Scc'
spoken, says he, as one of the foolish women. If we have received good at the hand of the Lord, shall we not endure evil? See what is, Lift up your hands by night in the sanctuary, and praise the Lord. What said Job ? ' Thou hast spoken as one of the foolish women. ' The Adam in his misery drove away Eve, as though he said, Enough is it for thee, that I am made mortal on thy account. Thou
124 The blessing of Unity.
Psalm didst prevail in Paradise, thou art vanquished on the dunghill. Great is the grace of God. But how is this, save that the
6.
' dew of Hermon had rained down on that soul, and the Lord B5' had given a sweet savour, that our land might yield her fruit. By night lift up your hands in the sanctuary, and
bless the Lord.
3. The Lord out of Zion bless thee, Who made heaven
and earth. He exhorts many to bless, aud Himself
blesseth one, because He maketh one out of many, since Ps. 133, it is good and pleasant for brethren to dwell together in one. It is a plural number, brethren, and yet singular, to
,
dwell together in one. Therefore, The Lord out of Zion bless thee, Who made heaven and earth. Let none of you say, It cometh not to me. Knowest thou of whom he speaks, the Lord bless thee out of Zion. He blessed one.
unum. I}e one1, and the blessing cometh to thee.
Lat. CxxxVI.
PSALM CXXXV. COMMENTARY.
A Discourse to the people.
Very pleasant ought it to be to us, and we should rejoice because it is pleasant, to which this Psalm ex- horteth us. For it says, Praise the name of the Lord. And it forthwith appends the reason, why it is just to praise the name of the Lord. Praise the Lord, ye servants. What more just r what more worthy ? what more thankful ? Yea, if His servants praised not the Lord, they would be proud, unthankful, impious.
And what will they get by not praising the Lord, except to feel the Lord's wrath. For even the thankless servant, if he will not praise his Lord, does not thereby cause himself not to be a servant. Praise Him or not, thou art still His servant; but if thou praise, thou wilt appease Him, if thou praise Him not, thou wilt displease Him. It is a good and useful exhortation, then, and hence we should
thought, how the Lord should be
praised, rather than
occupy ourselves with the
Man, not God, benefitted by Praise. 125
doubt whether He is to be praised. Therefore, praise the Ver. name of the Lord. The Psalm exhorts us, the Prophet ----- exhorts us, the Spirit of God exhorts us, lastly, God
Himself even exhorts us, to praise the Lord. For He in- creaseth not by our praises, but we do. God is neither the better, if you praise Him, nor the worse, if you reproach Him ; but thou, by praising Him that is good, art the better, by reproaching, the worse ; for He remaineth good, as He is. For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should pos sess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men ; how much the more is He above all, the unchangeable One, Who teacheth these things, neither the greater if thou praisest, or the less if thou reproachest. Yet as it is our gain to praise the Lord, in mercy He bids us praise Him, not for His own gain. Let us hear then what he says. Praise the Name of the Lord, praise the Lord, ye servants. For ye will do nothing out of place, by praising your Lord, as servants.
And if ye were to be for ever only servants, ye ought to praise the Lord ; how much more ought ye servants to praise the Lord, that ye may hereafter gain the privilege of sons?
2. But since it is written in another Psalm, Praise Ps. 33,i. befitleth the just ; and also in another place, Praise is not Ecclus. comely in the mouth of a sinner; and moreover in another15' 9" place it is said, The sacrifwe of praise shall glorify Me, Pa. so, and there is the way in which I will shew him the sal- 23' vtilion of God ; and after, But to the sinner, saith God 'A. 16.
Why dost thou talk of My judgments, and takest My l7, covenant in thy mouth ? Whereas thou hatest instruction, and hast cast My precepts behind thee, therefore lest any should think, since it is said, Praise the Lord, ye servants, that though he be a bad servant in that great house, the praise of the Lord shall profit him, he forthwith goes on to explain who they are who should praise the Lord. Ye who stand in the house of the Lord, in the courts of the house of our God. Ye who stand, not, ye who fall. They
are said to stand, who persevere in His commands, who
Psalm cxxiiv.
1^6 Praise due for God's Mercies.
serve God with unfeigned faith, with firm hope, and sincere char|tv . wno uonour l-Ii8 Church, and give no offence, by an evil life, to them who would come in, but find stones of offence in the way. Therefore, Ye who stand in the house of the Lord, praise ye the name of the Lord. Be thankful ; ye were without, and ye stand within. Since then ye stand, is it a small thing for you to think where He should be praised, Who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him ? Is it a small boon, that we stand in the house of the Lord? Here meanwhile, in this our sojourn ing, in this house, which is also called the tabernacle of our sojourning: since we stand here, ought we at all to fail of thankfulness ? Must we not think of that we stand here? Must we not remember what we have been made Must we not remember where we were cast down, and whither we have been gathered Must we not remember that all the wicked sought not the Lord that them who sought Him not, He sought; whom He found, He aroused; whom He aroused, He called whom He called, He led in, and caused to stand in His house If one thinks of this, and not unthankful, he will utterly despise himself in
with the love of his Lord, Who hath done so great things for him. And since he hath nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him It belongs to the very act of thanksgiving, to receive the cup of the Lord, and to call upon His name, for what can the servant repay the Lord for all that He hath given him? Therefore, Ye who stand in the house of the Lord, in the courts of the house our God, praise the Lord.
Ps. 116, 12"
ib. 11.
Gen. 31,
3. What reason shall give why you should
Him Because the Lord is good. Briefly in one word
here explained the praise of the Lord our God. The Lord good; good, not in the same manner as the things which He here made are good. For God made all things very good not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort He Who made them And yet
comparison
praise
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of is I
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And for His intrinsic Goodness. 127
since He made them good, and He who made is much Ver.
'--
He good by His own goodness, not by any good derived
from elsewhere. He by His own good, that Himself,
good, not by attachment to some other good. But for me to attach myself to God good Him Who never needed one Ps. 73, by whom He might be made good, but all other things28" needed Him, that they might be made good. Would you
hear how He good alone The Lord when asked said,
No one good, save God alone. would not briefly pass Mat. 19, over this singularity of His goodness, and yet am not able
fitly to recommend to you; fear lest should be found unthankful, pass over rapidly and withal fear lest
when undertake to expound may be oppressed
the vast burden of the Lord's praises. Yet so, my brethren,
accept me, who praise, and yet am incompetent, that the
w orship of my praise may be accepted, though the expo
sition of His praise be not fulfilled. And may He approve
of my will, and pardon my failure.
4. am filled with ineffable delight, when hear that The Lord good, and after examining and surveying all things
which see without, since they are all from Him, although these things please me, yet return to Him from Whom they arise, to understand that the Lord good. And when penetrate toward Him as near as can, find Him deeper within, and higher than my reach, because the Lord in such sort good, as to need in no wise these things to make Him good. Lastly, do not praise these things apart from Him. Him however find to be perfect without them, needing nothing, unchangeable, seeking no good of another whereby He may be increased fearing no evil, whereby He may be diminished. And what more shall say find in creation that the sky good, the sun good, the moon good, the stars are good, the earth good, the things which grow in the earth, and are fixed on roots, are good, those which walk and move are good, those which in the air and
better than the things which He made, you can find nothing better to speak of Him than that the Lord is good, however, you understand Him to be in peculiar sense good, from whom other good things proceed. For He made all things good, He Himself good, Whom no one made.
by
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1. 28 God alone good in Himself.
Psalm swim in the waters are good. I say that man is good, for the good man out of the good treasure of his heart bringeth
35. forth good. I say that an angel is good, who hath not fallen by pride and become a devil, but remains in obedience to Him by whom he was made. I say all these things are good, but I do so in connexion with their names, as the good sky, a good angel, a good man; but when I betake myself to God, I think I can say nothing better than good.
Mat. 12, For truly the Lord Jesus, who Himself said, A good man; MarklO sa'd moreover, No one is good but God alone. Did He
18-
not urge us to seek and distinguish what is that good which is made good by another good, and that Good which is by itself good ? How Good must that be, from which all good things proceed ? You can find no good at all, which is not good from Him. As He is properly the Good which makes things good, so is He properly the Good. For neither is it true, that these things which He hath made are not, nor yet is any wrong done to Him when we say that the things which He made are not<. Why then did He make them, if they are not when He has made them? Or what did He make, if that which He made is not ? But since these things which He made have being, we come still to the comparison of Him with them; and as
anc'' t hou thalt say to the children of Israel, He Who Is ' 3 ka^1 sent me unio you- ^e did not say, The Almighty 'Lord God, the merciful, the just, though He would have said what was quite true, had he so spoken. Every thing being taken away, by which God might be named and called, He
Exod. 3, though He alone had being, He says, / Am That I Am,
ipsum 13.
answered that He is called Very Being, and as though this were His name. This thou shalt say to them, he says, He Who Is hath sent me. For He Is in such wise, that in with Him, things which are, are not. If He be
comparison
not compared with them, they are, because they are from Him, but compared with Him they are not, because to Be truly is to Be unchangeably, and this He Is alone. For what is, is; just as the good of goods, is good. Reflect and see that whatever else ye praise, ye do praise, because it is good. He is mad, who praises what is not good. If thou
' i. e. in the sense, in which He alone IS; self-existent.
God made sweet to Man by the Incarnation. 129
praisest him who is unjust because he is unjust, wilt not Ver. thou too be unjust? If thou praisest a thief because he is a ---- - thief, wilt not thou too be a partaker? If thou praisest a just
man because he is just, dost not thou too have thy part therein
by praising him ? For thou wouldest not praise the just, didst thou not love him; thou wouldest not love him, if thou hadst no part with him. If then whatever else we praise, we praise because it is good ; thou couldest have no better or stronger or greater reason for praising God, than that He is good. Therefore, Praise the Lord, because He is good.
5. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is ?
Let us however return to ourselves, and in us recognise Him,
and praise the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart hath been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot
be seen by us, let us look at His works, that we may not
live without praising Him. So 1 1 have said, Praise the Lord, 1 He
for He is good; sing praises unto His Name, for He is sweet, j^j1 Perchance He would be good and not sweet, if He had notOxf. given thee the power of taste. But such did He shew Him- Ms"'
self to men, that He even sent bread from heaven ; and John 6, the Son Who is equal to Him, Who is what He is, He41-60" gave to be made man, and to be slain for man, that by that
which thou art, thou mightest taste what thou art not. It was
meet for thee to taste the sweetness of God, because it is too remote and lofty, thou art too abject, and grovelling below.
In this so great severance was sent a Mediator. Being man
thou couldest not come to God ; and God was made Man,
that as, being man, thou mayest come to Man, but canst not come to God; by Man thou mightest come to God; and there
was made a Mediator between God and Man, the man Christ Jesus. But if He were man alone, by following what thou l Tim. art, thou wouldest never reach Him ; if He were God alone,2' 5- for lack of comprehending what thou art not, thou wouldest
never reach Him. So God was made man, that by following man which thou canst, thou mayest reach God which thou couldest not. He is Mediator, and therenpon is sweet. What is sweeter than angels' food ? How can God not be
VOL. VI. K
130 God's praises tempered to Man's weaknesses.
Psalm sweet, since man ate angels' food ? For men and angels ,fIxx*J" live not on different meat. That is truth,' that is wisdom,
Fa 88,
25. that is the goodness of God, but thou canst not enjoy it in
like wise with the angels. For how do they enjoy it? As John 1, it is written, In the beginning was the Word, and the Word was with God, and the Word was God, by Whom all things
ib. 14. were made. But how dost thou reach it? Because the Word was made Flesh, and dwelt among us. That man might eat angels' food, the Creator of the angels was
made man. Therefore, Sing praises unto His Name, for He is sweet. If ye taste, sing praises ; if ye have tasted how sweet the Lord sing praises that which ye have tasted has good savour, praise who so unthankful to cook or purveyor, as not to return thanks by praising what he tastes, he be pleased by any food. If we are not silent on such occasions, shall we be silent concerning Him,
Who has given us all things Sing praises unto His Name, for He is sweet.
6. Now hear of His works. Ye have striven perchance to see the Good of all good, the Good from which all good things come, the Good without which nothing else good, and the Good which good without other things ye have striven to use it; and perchance in straining the sight of your minds, you have found yourselves wanting. For thus gather from myself, such are my feelings. But if there be any one, as may be, and well may be, stronger in this mental sight than who fixes the gaze of his heart for long on that which is, let him praise as he can, let him praise as we are not able. Still, thanks be to Him, who hath tempered His own praise in this Psalm, so that both strong and weak may assay it. For in the mission of His
Exod. 3, servant Moses, when He said, Am that Am, and thou
. . .
14
ib. 15.
shall say to the sons of Israel, He who Is hath sent me to you since difficult for the human mind to conceive the fact of His special Being, and a man was sent to men, though not by man forthwith God tempered His praise, and said this of Himself, which could sweetly be appre hended; He would not abide in that praise which the worshipper could not attain to. Go, said he, tell the sons of Israel, The God of Abraham, and the God of Isaac,
;
;
I
it is
if
a
I, I
is
is,
I
if is
;
is
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it ;
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Instanced in the Children of Israel. 131
and the God of Jacob, hath sent me to you. This is My Name Ver. for ever. Seeing, O Lord, Thou bast that former Name, ---- --
because Thou hast also said, I Am : He Who Is, hath sent
me to you ; why didst Thou forthwith change Thy Name
so as to say, The God of Abraham, and the God of Isaac, Exod. 3, and the God of Jacob ? Does not the force of it seem to
you to answer and say, That I said, I Am that I Am, is
true, but thou dost not comprehend it; that I said, / am the
God of Abraham, and the God of Isaac, and the God of Jacob, is true, and thou dost understand it? That I Am that I
Am, belongs to Me; but that I am the God of Abraham, and
the God of Isaac, and the God of Jacob, belongs to thee.
And if thou art unable to see what I am to Myself, under
stand what I am to thee. And that no one may think
that what God said, I Am that I Am, and, He Who Is,
hath sent me unto you, is His only Eternal Name, but
that what He said, / am the God of Abraham, and the God
of Isaac, and the God of Jacob, is His temporal Name, God
took not care when He said, I Am that I Am, and He Who
Is hath sent me to you, to say that this His Name is eternal; for though He said not this, it would be so understood. For He is, and truly and for the very reason that He truly Is,
He Is without beginning or end. But as for man He is, am the God Abraham, and the God of Isaac, and the God of Jacob lest men should feel anxiety, because this not eternal but temporal, He hath assured us, that He leads us to eternal life out of temporal things. This, He says, My Name for ever, not because Abraham or Isaac or Jacob are eternal, but because God makes them eternal afterwards for ever. They had indeed beginning, but shall have no end.
In Abraham, Isaac, and Jacob, understand His whole church, understand the whole seed of Israel; but all the seed of Israel not alone that of the flesh, but that also which of faith. For the Apostle spake to the Gentiles,
to whom he said, If then ye be Christ's, then are ye Gal. Abraham's seed, heirs according to the promise. We then are
all blessed in the God of Abraham and Isaac and Jacob.
He blessed indeed certain tree, and created an olive,
as the Apostle has said, even the holy Patriarchs, from
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132 Christians the true Israel.
Psalm whence the people of God grew; but this olive was pruned,
cxxxv.
Rom.
cuj. down, and from thence the proud branches were broken off, that the blasphemous and impious people of the Jews. Yet good and useful branches remained, for from thence were the Apostles. And as some useful branches had been left, by God's mercy the wild olive of the Gentiles was grafted in, to whom the Apostle said, But thou when thou wast a wild olive wert grafted among them, and wert made a partaker of the fatness of the olive-tree. Boast not thyself against the branches. But thou boastest, thou bearest not the root, but the root thee. This the one tree
which belongeth to Abraham and Isaac and Jacob, and, which more, the grafted wild-olive belongeth more to Abraham and Isaac and Jacob, than the branches which were broken off. They by reason of the breaking off are not there now; but the wild-olive was not once, and now. They deserved to be broken off by reason of their pride that gained grace to be grafted in by its humility. They lost the root, that retains it. Since then ye are called the Israel of God, the Israel who belongeth to God, do not thereafter make yourselves strange to Him. Ye were^a wild-olive, but now ye are an olive, partakers of the fatness of the olive. For would ye know how the wild-olive has been grafted into Abraham and Isaac and Jacob; lest ye think yourselves not to belong to this olive, because ye belong not to the seed of Abraham according to the flesh When the Lord wondered at the faith of that Centurion, who was not of the people of Israel, but of the people of
Matt. 8,the Gentiles; Wherefore, saith He, tell you, that many shall come from the east and west. Behold now the wild- olive in the hand of the grafter. Many shall come from the east and the west. We see what bears that which to be grafted in, let us see where He grafteth it. And they shall sit down, He says, with Abraham, Isaac, and Jacob in the kingdom of heaven. We see both what He grafted, and where He grafted it.
