Psalm 67 [MT 68]

"Let God rise up, and let His enemies be scattered" (ver. 1). Already this hath come to pass, Christ hath risen up, "who is over all things, God blessed for ever," and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which followeth, "And let them that hate Him flee from His face." The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere showeth the efficacy of His presence? "Whither shall I depart," saith he, "from Thy Spirit, and from Thy face whither shall I flee?" With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him hath His presence in His Church been called. ...

Psalms: we need to stop singing "Jesus is my girlfriend" songs, and start singing Psalm 68. "God shall arise and by His might, put all His enemies to flight . . ." If you start singing psalms, you will find yourself singing things you have never sung before in your life. You will realize that the writers of contemporary praise choruses don't have any enemies, and that the psalmists did have them. Just like we do.

"As smoke fails, let them fail" [Psalm 68:2]. For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, "Crucify, Crucify," [John 19:6] Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against whom they swelled victorious, they vanished away. "As wax melts from the face of fire, so let sinners perish from the face of God." Though perchance in this passage he has referred to those men, whose hard-heartedness in tears of penitence is dissolved: yet this also may be understood, that he threatens future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly, and the light of the righteous.

"As smoke vanishes, so may they vanish! As wax flows from the face of the fire, so may sinners perish from the face of God!" In those two verses, through a double simile, the punishment of sinners is foretold. The smoke is a dark gathering of mass that arises under that destructive flame. The higher the smoke rises up, the thinner it becomes throughout the void. Sinners are deservedly likened to smoke inasmuch as they produce smoke-bearing deeds from the flame of their wickedness. Although these deeds arise to heights, as their arrogance ensures, they must needs vanish like smoke by their own conceit. The other comparison to sinners follows. Wax is a soft and pliable substance gathered from honeycombs. It is dissolved by the heat of the fire so that its bodily nature is taken away from within. The image of wax is aptly applied to sinners because at the judgment sinners will be undone in this way before the face of God himself, just as the delicacy of wax is consumed by a nearby fire. And see that here he does not say that sinners, who must be tortured with everlasting fire, can be consumed here in their own substance (just as some of those in error attempt to say), but he says that they will perish before the face of God because they will never come to his grace and kindness. And note that the figure of speech in these verses is a parable, that is, a comparison of items dissimilar in kind, for smoke and wax are recognized to have been compared to sinners.

Concerning you, the defenders of idolatry, were these words spoken by the prophet. For a very, very little while and your place shall not be found, but "just as the smoke vanishes, and just as wax melts near a fire, so you will fail." But, as touching the divine wisdom of the gospel, the Lord says, "Heaven and earth will pass away, but my words will not pass away." And again the psalmist says, "You, Lord, in the beginning laid the foundation of the earth; and the heavens are the work of your hands. They shall perish, but you endure; and they all will wax old as does a garment, and you will fold them up as a vestment, and they shall be changed, but you are the same, and your years will not fail!" And those divine preachers of the coming of Christ, those wise fishers of the world, whose nets drew all people from the depths of deceit, whom you, in your wickedness and bondage to sin, do vilify, did by signs and wonders and manifold powers shine as the sun in the world, giving sight to the blind, hearing to the deaf, motion to the lame and life to the dead. Their shadows alone healed all the ailments of humankind. The devils, whom you dread as gods, they not only cast forth from people's bodies but even drove out of the world itself by the sign of the cross, whereby they destroyed all sorcery and rendered witchcraft powerless. And these men, by curing every human disease by the power of Christ, and renewing all creation, are rightly admired as preachers of truth by all persons of sound mind.

Lastly, there followeth, "And let just men be joyous, and exult in the sight of God, let them delight in gladness" [Psalm 68:3]. For then shall they hear, "Come, ye blessed of My Father, receive ye the kingdom." "Let them be joyous," therefore, that have toiled, "and exult in the sight of God." For there will not be in this exultation, as though it were before men, any empty boasting; but (it will be) in the sight of Him who unerringly looketh into that which He hath granted. "Let them delight in gladness:" no longer exulting with trembling as in this world, so long as "human life is a trial upon earth."

Secondly, he turns himself to those very persons to whom he has given so great hope, and to them while here living he speaks and exhorts: "Sing ye to God, psalm ye to His name" [Psalm 68:4]. Already on this subject in the exposition of the Title we have before spoken that which seemed meet. He sings to God, that lives to God: He psalms to His name, that works unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, "a way make ye to Him," he says, "that has ascended above the setting." A way make ye to Christ: so that through the beautiful feet of men telling good tidings, [Isaiah 52:7] the hearts of men believing many have a way opened to Him. For the Same is He that has ascended above the "setting:" either because the new life of one turned to Him receives Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. "For The Lord is His name." Which if they had known, the Lord of glory they never would have crucified. [1 Corinthians 2:8]

Thus the Psalmist says to them: Make a way for him who ascends over the setting. For the Lord ascended over the setting because from that by which he fell in his passion, from that same thing he manifested his greater glory by rising again. He ascended over the setting, namely, because he trampled down by rising again the death which he had endured. Therefore we make a way for him who ascends over the setting when we preach his glory to your minds, so that he himself also, coming afterward, may illuminate them through the presence of his love.

"Exult ye in the sight of Him," O ye to whom hath been said, "Sing ye to God, psalm ye to the name of Him, a way make ye to Him that hath ascended above the setting," also "exult in the sight of Him:" as if "sorrowful, yet alway rejoicing." For while ye make a way to Him, while ye prepare a way whereby He may come and possess the nations, ye are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. "In hope rejoicing, in tribulation enduring:" "exult ye in the sight of Him." For they that in the sight of men trouble you, "shall be troubled by the face of Him, the Father of orphans and Judge of widows" (ver. 5). For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation "of the Father of orphans and Judge of widows:" they have the consolation of Him that say to Him, "For my father and my mother have forsaken me, but the Lord hath taken up me:" and they that have hoped in the Lord, continuing in prayers by night and by day: by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world hath gone away after Him. For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself doth build a Temple: whereof in continuation he saith, "The Lord is in His holy place."

What do I mean? If you ever wish to associate with someone, make sure that you do not give your attention to those who enjoy health and wealth and fame as the world sees it, but take care of those in affliction, those in critical circumstances, those in prison, those who are utterly deserted and enjoy no consolation. Put a high value on associating with these; for from them you shall receive much profit, you will be a better lover of the true wisdom, and you will do all for the glory of God. And if you must visit someone, prefer to pay this honor to orphans, widows and those in want rather than to those who enjoy reputation and fame. God has said, "I am the father of orphans and the protector of widows." And again, "Judge for the fatherless, defend the widow. Then come and let us talk, says the Lord."

And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom.

And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.

For what is His place he hath disclosed, when he saith, "God that maketh to dwell men of one mood in a house" (ver. 6): men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, "The Lord is in His holy place:" as though we were inquiring in what place, since He is everywhere wholly, and no place of corporal space containeth Him; forthwith he hath subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto. ...For as in a great house of a man, the Lord thereof doth not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwelleth not in all men that are in His house (for He dwelleth not in the vessels of dishonour), but His holy place are they whom "He maketh to dwell of one mood," or "of one manner, in a house." For what are called tropoi in Greek, by both modi and mores (moods and manners), in Latin may be interpreted. Nor hath the Greek writer, "Who maketh to dwell," but only "maketh to dwell." "The Lord," then, "is in His holy place."...

Such characters the Lord calls ravenous wolves that show themselves in sheep's clothing. Avoid inconstancy and fickleness, pursue truth, sincerity, simplicity. The serpent is subtle and for that reason has been condemned to crawl. The just person is without pretense, such as was Jacob. Therefore, "the Lord makes the solitary to dwell in a house." So in this great sea, which stretches wide its arms, "there are creeping things without number, creatures little and great." Nevertheless, there is a certain wisdom among them and an orderly arrangement. Not only are we able to find fault with the fish, but there is also something worthy of imitation in them. How is it that all of the different species of fishes, having been allotted a place suitable for them, do not intrude on one another but stay within their own bounds? No surveyor apportioned the dwellings among them; they were not surrounded with walls or divided by boundaries; but what was useful for each was definitely and spontaneously settled. This bay gives sustenance to certain kinds of fish, and that one, to other kinds; and those that teem here are scarce elsewhere. No mountain extending upward with sharp peaks separates them; no river cuts off the means of crossing; but there is a certain law of nature that allots the habitat to each kind equally and justly according to its need.

Who then is so profane and lacking in faith, who so insane by the fury of discord as either to believe that the unity of God, the garment of the Lord, the church of Christ can be torn asunder or to dare to do so? He warns us in the Gospel, and teaches, saying, "And there shall be one flock and one shepherd." And does anyone think that there can be either many shepherds or many flocks in one place? Likewise the apostle Paul introducing this same unity to us beseeches and urges us in these words: "I beseech you, brothers," he says, "by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no dissensions among you but that you be perfectly united in the same mind and in the same judgment." And again he says, "Bearing with one another in love, careful to preserve the unity of the Spirit, in the bond of peace." Do you think that you can stand and live, withdrawing from the church and building for yourself other abodes and different dwellings, when it was said to Rahab, in whom the church was prefigured: "You shall gather your father and your mother and your brethren and the entire house of your father to your own self in your house, and it will be that everyone who goes out of the door of your house shall be his own accuser";14 likewise, when the sacrament of the Passover contains nothing else in the law of the exodus than that the lamb that is slain in the figure of Christ be eaten in one house? God speaks, saying, "In one house it shall be eaten; you shall not carry the flesh outside of the house." The flesh of Christ and what is holy to the Lord cannot be carried outside, and there is no other house for believers except the one church. This house, this hospice of unanimity, the Holy Spirit designates and proclaims, when he says, "God who makes those of one mind to dwell in his house." In the house of God, in the church of Christ, those of one mind dwell; they persevere in concord and simplicity.

Obviously, the time to pray is when we are all praying. Of course, you may pray privately whenever and as often as you choose. But do not, under the pretext of prayer, miss the lesson. You can always pray whenever you will, but you cannot always have a lesson at hand. Do not imagine that there is little to be gained by listening to the sacred lesson. The fact is that prayer is improved if our mind has been recently fed on reading and is able to roam among the thoughts of divine things that it has recently heard. The word of the Lord assures us that Mary, the sister of Martha, chose the better part when she sat at the feet of Jesus, listening intently to the word of God without a thought of her sister. We need not wonder, then, if the deacon in a clear voice like a herald warns all that, whether they are praying or bowing the knees, singing hymns or listening to the lessons, they should all act together. God loves "people of one manner" and, as was said before, "makes them to dwell in his house." And those who dwell in this house are proclaimed by the psalm to be blessed, because they will praise God forever and ever. Amen.

And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom.

And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.

"O God, when You went forth before Your people" [Psalm 68:7]. His going forth is perceived, when He appears in His works. But He appears not to all men, but to them that know how to spy out His works. For I do not now speak of those works which are conspicuous to all men, Heaven and earth and sea and all things that in them are; but the works whereby He leads forth men fettered in strength, likewise men provoking that dwell in the tombs, and makes them of one manner to dwell in a house. Thus He goes forth before His people, that is, before those that do perceive this His Grace.

"O God, when you went forth at the head of your people." This accords with history, when God preceded his people as they marched out of Egypt. "When you marched through the wilderness." God did not delay in the desert but passed through it.

"When you ventured forth in the midst of your people, O God, when you passed through the wilderness, earth shook and the heavens sent down drops." Symmachus rendered it thus, "O God, when you went before your people, moving through the uninhabited land, earth shook and heaven sent down drops." On the point of passing through that barren and uninhabited land, which had not yet felt the light's ray, you disturbed the earth and shook it, and from heaven you sent down the shower of grace. Now, in the one case, this happened at the crucifixion. At that time the earth shook and the rocks broke open, and all the earth was disturbed on gaining the impression that the Creator of all was hung up on the cross; in the other case, after the return to heaven. At that time the grace of the Spirit came on the apostles, like drops of dew. Then, to teach Jews more clearly who was doing all this, he added, "at the presence of the God of Sinai, at the presence of the God of Israel." The one who appeared to our forebears on Mount Sinai, he is saying, is the one who also shook the earth at the time of the passion to refute our folly and who made the gift of the Spirit.

"When You went by in the desert, the earth was moved" [Psalm 68:8]. A desert were the nations, which knew not God: a desert they were, where by God Himself no law had been given, where no Prophet had dwelled, and foretold the Lord to come. "When," then, "You went by in the desert," when You were preached in the nations; "the earth was moved," to the faith earthly men were stirred up. But whence was it moved? "For the heavens dropped from the face of God." Perchance here some one calls to mind that time, when in the desert God was going over before His people, before the sons of Israel, by day in the pillar of cloud, by night in the brightness of fire; [Exodus 13:21] and determines that thus it is that "the heavens dropped from the face of God," for manna He rained upon His people: [Exodus 16:15] that the same thing also is that which follows, "Mount Sina from the face of the God of Israel," "with voluntary rain severing God to Your inheritance" [Psalm 68:9], namely, the God that on Mount Sina spoke to Moses, when He gave the Law, so that the manna is the voluntary rain, which God severed for His inheritance, that is, for His people; because them alone He so fed, not the other nations also: so that what next he says, "and it was weakened," is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. [Numbers 11:5-6] ... Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise. [Numbers 14:23-24] Although even if in the sons of them that inheritance be said to have been perfected, we ought more readily to hold to a spiritual sense. For all those things in a figure did happen to them; [1 Corinthians 10:11] until the day should break, and the shadows should be removed. [Song of Songs 2:17]

The assignment of Psalm 68 to Whitsunday has some obvious reasons, even at a first reading. Verse 8, 'The earth shook and the heavens dropped at the presence of God, even as Sinai also was moved,' was, no doubt, for the original writer a reference to the miracles mentioned in Exodus, and thus foreshadows that very different descent of God which came with the tongues of fire.

Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling him the Highest, in these words:Place God apart from mortals; and think not That he is, like yourself, corporeal. You know him not. Now he appears as fire, Dread force; as water now; and now as gloom; And in the beasts is dimly shadowed forth, In wind, and cloud, in lightning, thunder, rain; And minister to him the seas and rocks, Each fountain and the water's floods and streams. The mountains tremble, and the earth, the vast Abyss of sea, and towering height of hills, When on them looks the Sovereign's awful eye: Almighty is the glory of the Most High God. Does he not seem to you to paraphrase that text, "At the presence of the Lord the earth trembles"?

"The earth quaked; it rained from heaven at the presence of the God of Sinai." "It rained from heaven": that is, it rained manna. Sinai signifies temptation. God dwells, therefore, in those who are tempted and overcome temptation; in those who seek sensual gratification, however, he does not dwell.

Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are yours. For human power cannot confer what is divine, but it is, O Lord, your gift and that of the Father, as you have spoken by the prophets, saying, "I will pour out of my Spirit on all flesh, and their sons and their daughters shall prophesy." This is that typical dew from heaven, this is that gracious rain, as we read: "A gracious rain, dividing for his inheritance." For the Holy Spirit is not subject to any foreign power or law but is the arbiter of his own freedom, dividing all things according to the decision of his own will, to each, as we read, individually as he wills.

First we had to be persuaded how much God loved us, in case out of sheer despair we lacked the courage to reach up to him. Also we had to be shown what sort of people we are that he loves, in case we should take pride in our own worth and so bounce even further away from him and sink ever more under our own strength. So he dealt with us in such a way that we could progress rather in his strength; he arranged it so that the power of love should be brought to perfection in the weakness of humility. This is the meaning of the psalm where it says, "O God, you are setting apart a voluntary rain for your inheritance, and it has been weakened; but you have perfected it." What he means by voluntary rain is nothing other than grace, which is not paid out as earned but given gratis; that is why it is called grace. He was not obliged to give it because we deserved it; he gave it voluntarily because he wished to. Knowing this, we will put no trust in ourselves, and that is what to be weakened means. He however perfects us—as he said to the apostle Paul, "my grace is enough for you; strength is made perfect in weakness." So we needed to be persuaded how much God loves us, and what sort of people he loves; how much case we despaired, what sort in case we grew proud.

"A bountiful rain you showered down, O God, on your inheritance." This refers to the law that was given through Moses. "You restored the land when it languished." The law languished because no one was able to fulfill it except the Lord, who said, "I have not come to destroy the law but to fulfill."

"Your animals shall dwell therein" [Psalm 68:10]. "Yours," not their own; to You subject, not for themselves free; for You needy, not for themselves sufficient. Lastly, he continues, "You have prepared in Your own sweetness for the needy, O God." "In Your own sweetness," not in his meetness. For the needy he is, for he has been made weak, in order that he may be made perfect: he has acknowledged himself indigent, that he may be replenished. This is that sweetness, whereof in another place is said, "The Lord shall give sweetness, and our land shall give her fruit:" in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord has prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, "Reproach to these men that abound, and contempt to proud men." For those he has called proud, whom he has called them that abound.

"The Lord shall give the Word" [Psalm 68:11]: to wit, food for His animals which shall dwell therein. But what shall these animals work to whom He shall give the word? What but that which follows? "To them preaching the Gospel in much virtue." With what virtue, but with that strength wherein He leads forth men fettered? Perchance also here he speaks of that virtue, wherewith in preaching the Gospel they wrought wondrous signs. Who then "shall give the Word to men preaching the Gospel with much virtue"? "The King," he says, "of the virtues of the Beloved" [Psalm 68:12]. The Father therefore is King of the virtues of the Son. For the Beloved, when there is not specified any person that is beloved, by a substitution of name, of the Only Son is understood. Is not the Son Himself King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it has been said, "The Lord of Virtues, He is the King of Glory?" But his not having said King of Virtues, but "King of the Virtues of the beloved," is a most usual expression in the Scriptures, if any one observe: which thing chiefly appears in those cases where even the person's own name is already expressed, so that it cannot at all be doubted that it is the same person of whom something is said. Of which sort also is that which in the Pentateuch in many passages is found: "And Moses did it, as the Lord commanded Moses." He said not that which is usual in our expressions, And Moses did, as the Lord commanded him; but, "Moses did as the Lord commanded Moses," as if one person were the Moses whom He commanded, and another person the Moses who did, whereas it is the very same. In the New Testament such expressions are most difficult to find. [Romans 1:3-4] ..."The King," therefore, "of the virtues of the Beloved," thus may be understood, as if it were to be said, the King of His virtues, because both King of Virtues is Christ, and the Beloved is the very same Christ. However, this sense has not so great urgency, as that no other can be accepted: because the Father also may be understood as King of the virtues of His Beloved Son, to whom the Beloved Himself says, "All Mine are Yours, and Yours Mine." [John 17:10] But if perchance it is asked, whether God the Father of the Lord Jesus Christ can be called King also, I know not whether any one would dare to withhold this name from Him in the passage where the Apostle says, "But to the King of ages, immortal, invisible, the only God." [1 Timothy 1:17] Because even if this be said of the Trinity itself, therein is also God the Father. But if we do not carnally understand, "O God, Your Judgment to the King give Thou, and Your justice to the Son of the King:" I know not whether anything else has been said than, "to Your Son." King therefore is the Father also. Whence that verse of this Psalm, "King of the virtues of the Beloved;" in either way may be understood. When therefore he had said, "The Lord shall give the Word to men preaching the Gospel with much virtue:" because virtue itself by Him is ruled, and serves Him by whom it is given; the Lord Himself, he says, who shall give the Word to men preaching the Gospel with much virtue, is the King of the virtues of the Beloved.

Verse 11 is a beautiful instance of the way in which the old texts almost inevitably charge themselves with the new weight of meaning. The Prayer Book version gives it as 'The Lord gave the word, great was the company of the preachers.' The 'word' would be the order for battle and its 'preachers' (in rather a grim sense) the triumphant Jewish warriors. But that translation appears to be wrong. The verse really means that there were many to spread 'word' (i.e., the news) of the victory. This will suit Pentecost quite as well.

And the divine Scriptures bear witness both to the preaching of the gospel by the apostles and to that by our Savior. David, on the one hand, says of the apostles, and perhaps also of the Evangelists, "The Lord shall give the word to them that preach good tidings with great power; the king of powers is of the beloved." At the same time he also teaches that it is not the composition of a speech and the utterance of sounds and the practiced beauty of speech that produce persuasion, but the provision of divine power.… Simon and Cleopas testify to this power and say, "Was not our heart burning on the road as he opened the Scripture to us?" And since the quantity of power God supplies to those who speak also differs, the apostles had great power in accordance with David's statement: "The Lord shall give the word to them that preach good tidings with great power."

For the word of God declares that the preaching (although in itself true and most worthy of belief) is not enough to touch the human heart, unless God gives to the speaker a certain power and his words have a certain grace. It is only by divine agency that this takes place in those who speak effectively. The prophet says in Psalm 67 [LXX] that "the Lord will give a word with great power to them who preach." Then, if it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and influencing the souls of people to follow them. Therefore the disciples of Jesus, men ignorant so far as Greek philosophy is concerned, traveled through many countries of the world and impressed, agreeably to the desire of the Logos, each one of their hearers according to his desires, so that they received a moral improvement in proportion to their willingness to accept of that which is good.

Now in that which followeth, he turneth himself to address the members themselves, whereof the beauty of the House is composed, saying, "If ye sleep in the midst of the lots, wings of a dove silvered, and between the shoulders thereof in the freshness of gold" (ver. 13). First, we must here examine the order of the words, in what manner the sentence is ended; which certainly awaiteth, when there is said, "If ye sleep:" secondly, in that which he saith, namely, "wings of dove silvered," whether in the singular number it must be understood as being, "of this wing" thereof, or in the plural as, "these wings." But the singular number the Greek excludeth, where always in the plural we read it written. But still it is uncertain whether it be these wings; or whether, "O ye wings," so as that he may seem to speak to the wings themselves. Whether therefore by the words which have preceded, that sentence be ended, so that the order is, "The Lord shall give the Word to men preaching the Gospel with much virtue, if ye sleep in the midst of the lots, O ye wings of a dove silvered:" or by these which follow, so that the order is, "If ye sleep in the midst of the lots, the wings of a dove silvered with snow shall be whitened in Selmon:" that is, the wings themselves shall be whitened, if ye sleep in the midst "of the lots:" so that he may be understood to say this to them that are divided to the beauty of the House, as it were spoils; that is, if ye sleep in the "midst of the lots," O ye that are divided to the beauty of the House, "through the manifestation of the Spirit unto profit," so that "to one indeed is given through the Spirit the word of wisdom, to another the word of knowledge," etc., if then ye sleep in the midst of the lots, then the wings of a dove silvered with snow shall be whitened in Selmon. It may also be thus: "If ye being the wings of a dove silvered, sleep in the midst of the lots, with snow they shall be whitened in Selmon," so as that those men be understood who through grace receive remission of sins. Whence also of the Church Herself, is said in the Song of Songs, "Who is She that goeth up whitened?" For this promise of God is held out through the Prophet, saying, "If your sins shall have been like scarlet, like snow I will whiten them." It may also thus be understood, so that in that which hath been said, "wings of a dove silvered," there be understood, ye shall be, so that this is the sense, O ye that like as it were spoils to the beauty of the house are divided, if ye sleep in the "midst of the lots," wings of a dove silvered ye shall be: that is, into higher places ye shall be lifted up, adhering however to the bond of the Church. For I think no other dove silvered can be better perceived here, than that whereof hath been said, "One is My dove." But silvered She is because with divine sayings she hath been instructed: for the sayings of the Lord in another place are called "silver with fire refined, purged sevenfold." Some great good thing therefore it is, to sleep in the midst of the lots, which some would have to be the Two Testaments, so that to "sleep in the midst of the lots" is to rest on the authority of those Testaments, that is, to acquiesce in the testimony of either Testament: so that whenever anything out of them is produced and proved, all strife is ended in peaceful acquiescence. ...

"Between the shoulders," however. This is indeed a part of the body, it is a part about the region of the heart, at the hinder parts however, that is, at the back: which part of that dove silvered he saith is "in the greenness of gold," that is, in the vigour of wisdom, which vigour I think cannot be better understood than by love. But why on the back, and not on the breast? Although I wonder in what sense this word is put in another Psalm, where there is said, "Between His shoulders He shall overshadow thee, and under His wings thou shalt hope:" forasmuch as under wings there cannot be overshadowed anything but what shall be under the breast. And in Latin, indeed, "between the shoulders," perchance in some degree of both parts may be understood, both before and behind, that we may take shoulders to be the parts which have the head betwixt them; and in Hebrew perchance the word is ambiguous, which may in this manner also be understood: but the word that is in the Greek, metafrena, signifieth not anything but at the back, which is "between the shoulders." Is there for this reason there the greenness of gold, that is, wisdom and love, because in that place there are in a manner the roots of the wings? or because in that place is carried that light burden? For what are even the wings themselves, but the two commandments of love, whereon hangeth the whole Law and the Prophets? what is that same light burden, but that same love which in these two commandments is fulfilled? For whatever thing is difficult in a commandment, is a light thing to a lover. Nor on any other account is rightly understood the saying, "My burden is light," but because He giveth the Holy Spirit, whereby love is shed abroad in our hearts, in order that in love we may do freely that which he that doeth in fear doeth slavishly; nor is he a lover of what is right, when he would prefer, if so be it were possible, that what is right should not be commanded.

"While He that is above the heavens distinguisheth kings over Her, with snow they shall be made white in Selmon" (ver. 14). While He "above the heavens," He that ascended over all heavens that He might fulfil all things, "while He distinguisheth kings over Her," that is, over that same "Dove silvered." For the Apostle continueth and saith, and "He hath Himself given some for Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." For what other reason is there to distinguish kings over Her, save for the work of the Ministry, for the edification of the Body of Christ: when she is indeed Herself the Body of Christ? But they are called kings from ruling: and what more than the lusts of the flesh, that sin may not reign in their mortal body to obey the desires thereof, that they yield not their members instruments of iniquity unto sin, but yield themselves to God, as though from the dead living, and their members instruments of righteousness to God? For thus shall the kings be distinguished from foreigners, because they draw not the yoke with unbelievers: secondly, in a peaceful manner being distinguished from one another by their proper gifts. For not all are Apostles, or all Prophets, or all Teachers, or all have gifts of healings, or all with tongues do speak, or all interpret. "But all these things worketh one and the same Spirit, dividing proper gifts to each one as He willeth." In giving which Spirit He that is above the Heavens distinguisheth kings over the Dove silvered. Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man: ...he saith, "The Holy Spirit shall come over upon thee, and the virtue of the Most Highest shall overshadow thee," that is, shall make a shadow for thee, "wherefore that Holy Thing which shall be born of thee, shall be called the Son of God." That "shadow" again is understood of a defence against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consisteth of light and body: and further, The "Word" that "was in the beginning," that true Light, in order that a noonday shadow might be made for us; "the Word," I say, "was made Flesh, and dwelled in us."

But this mountain he calls the "mountain of God, a mountain fruitful, a mountain full of curds" [Psalm 68:15], or "a mountain fat." But here what else would he call fat but fruitful? For there is also a mountain called by that name, that is to say, Selmon. But what mountain ought we to understand by "the mountain of God, a mountain fruitful, a mountain full of curds," but the same Lord Christ? Of whom also another Prophet says, "There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains"? [Isaiah 2:2] He is Himself the "Mountain full of curds," because of the babes to be fed with grace as though it were with milk; [1 Corinthians 3:1] a mountain rich to strengthen and enrich them by the excellence of the gifts; for even the milk itself whence curd is made, in a wonderful manner signifies grace; for it flows out of the overflowing of the mother's bowels, and of a sweet compassion unto babes freely it is poured forth. But in the Greek the case is doubtful, whether it be the nominative or the accusative: for in that language mountain is of the neuter gender, not of the masculine: therefore some Latin translators have not translated it, "unto the Mountain of God," but, "the Mountain of God." But I think, "unto Selmon the Mountain of God," is better, that is, "unto" the Mountain of God which is called Selmon: according to the interpretation which, as we best could, we have explained above.

Secondly, in the expression, "Mountain of God, Mountain full of curds," Mountain "fruitful," let no one dare from this to compare the Lord Jesus Christ with the rest of the Saints, who are themselves also called mountains of God. ...For there were not wanting men to call Him, some John Baptist, some Elias, some Jeremias, or one of the Prophets; He turneth to them and saith, "Why do ye imagine mountains full of curds, a mountain," he saith, "wherein it hath pleased God to dwell therein"? "Why do ye imagine?" For as they are a light, because to themselves also hath been said, "Ye are the Light of the world," but something different hath been called "the true Light which enlighteneth every man." so they are mountains; but far different is the Mountain "prepared on the top of the mountains." These mountains therefore in bearing that Mountain are glorious: one of which mountains saith, "but from me far be it to glory, save in the Cross of our Lord Jesus Christ, through whom to me the world hath been crucified, and I to the world:" so that "he hath glorieth, not in himself, but in the Lord may glory." "Why" then "do ye imagine mountains full of curds," that "Mountain wherein it hath pleased God to dwell therein"? Not because in other men He dwelleth not, but because in them through Him. "For in Him dwelleth all the fulness of the Godhead," not in a shadow, as in the temple made by king Solomon, but "bodily," that is, solidly and truly. ..."For there is One God, and One Mediator of God and men, the Man Christ Jesus," Mountain of mountains, as Saint of saints. Whence He saith, "I in them and Thou in Me." "Why then do ye imagine mountains full of curds, the mountain wherein it hath pleased God to dwell in Him?" For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that something they may be to whom He saith, "for without Me nothing ye are able to do."

Thus cometh to pass that also which followeth: "The Chariot of God is of ten thousands manifold:" or "of tens of thousands manifold:" or, "ten times thousand times manifold." For one Greek word, which hath there been used, μυριοπλάσιον, each Latin interpreter hath rendered as best he could, but in Latin it could not be adequately expressed: for a thousand with the Greeks is called χιλία, but μυριάδες are a number of tens of thousands: for one μυριάς are ten thousands. Thus a vast number of saints and believers, who by bearing God become in a manner the chariot of God, he hath signified under this name. By abiding in and guiding this, He conducteth it, as though it were His Chariot, unto the end, as if unto some appointed place. For, "the beginning is Christ; secondly, that are of Christ, at the appearing of Him; then the end." This is Holy Church: which is that which followeth, "thousands of men rejoicing." For in hope they are joyful, until they be conducted unto the end, which now they look for through patience. For admirably, when he had said, "Thousands of men rejoicing:" immediately he added, "The Lord is in them." That we may not wonder why they rejoice, "The Lord is in them." For through many tribulations we must needs enter into the kingdom of God, but, "The Lord is in them." Therefore even if they are as it were sorrowful, yet alway rejoicing, though not now in that same end, to which they have not yet come, yet in hope they are rejoicing, and in tribulation patient: for, "The Lord is in them, in Sina in the holy place." In the interpretations of Hebrew names, we find Sina interpreted commandment: and some other interpretations it has, but I think this to be more agreeable to the present passage. For giving a reason why those thousands rejoice, whereof the Chariot of God doth consist, "The Lord," he saith, "is in them, in Sina in the holy place:" that is, the Lord is in them, in the commandment; which commandment is holy, as saith the Apostle: "Therefore the law indeed is holy, and the commandment is holy, and just, and good."

[Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God, but only indicates a multitude too great for human computation. These are the thousands and tens of thousands of which we read in the Psalms: "The chariot of God is attended by ten thousands; thousands of them that rejoice. The Lord is among them" (Psalm 68:17). And in another place: "He who maketh His angels spirits, and His ministers a flaming fire" (Psalm 104:4). Now the duty of angels is twofold: the duty of one group is to bestow rewards upon just men; the duty of the other is to have charge over individual calamities.

"...The court was in session, and the books were opened." The consciences of men, and the deeds of individuals which partake of either character, whether good or bad, are disclosed to all. One of the books is the good book of which we often read, namely the book of the living. The other is the evil book which is held in the hand of the accuser, who is the fiend and avenger of whom we read in Revelation: "The accuser of our brethren" (Revelation 12:10). This is the earthly book of which the prophet says: "Let them be written on earth" (Jeremiah 17:13).

This, according to David, is God's chariot. "The chariot of God," he says, "is multiplied ten times a thousand times"; that is, it is incalculable, infinite, immeasurable. Under the yoke of the natural law that was given to all, some things are checked, as though they were drawn back by reins; whereas others are driven forward, as though they were urged on by slackened reins. "The world, this chariot of God and all that is therein, is guided by the angels" and the stars. Although their movements are varied—bound, nevertheless, by fixed laws—we see them guided to their goals according to the time measured out to them. So may we deservedly cry out with the apostle as we admire the Maker and his works: "Oh, the depth of the riches of the wisdom and the knowledge of God; how inscrutable are his judgments and how unsearchable his ways," and the rest of the passage.

It does not escape our notice that some copies have likewise, according to Luke: "How much more shall your heavenly Father give a good gift to them that ask him." This good gift is the grace of the Spirit, which the Lord Jesus shed forth from heaven, after having been fixed to the gibbet of the cross, returning with the triumphal spoils of death deprived of its power, as you find it written: "Ascending up on high he led captivity captive, and gave good gifts to people." And well does he say "gifts," for as the Son was given, of whom it is written: "Unto us a Child is born, unto us a Son is given," so, too, is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit also is given to us, since it is written: "The love of God is shed forth in our hearts by the Holy Spirit, who is given to us." And since captive hearts certainly could not receive him, the Lord Jesus first led captivity captive, that our affections being set free, he might pour forth the gift of divine grace.

Then there is the apostle Paul: "To each one of us," he says, "is given grace according to the measure of the gift of Christ," and to show that the gift of Christ is the Holy Spirit he went on to add, "That is why it says, he ascended on high, he took captivity captive, he gave gifts to people." But it is public knowledge that when the Lord Jesus had ascended to heaven after his resurrection from the dead he gave the Holy Spirit; and being filled with it those who believed began to speak with the tongues of all people. And do not let it worry you that he says "gifts," not "gift." He was quoting the text from a psalm, and what we read in the psalm is, "you have ascended on high, you have taken captivity captive, you have received gifts among people." This is the reading of most codices, especially the Greek ones, and we have it translated like this from the Hebrew. So the apostle said "gifts" just as the prophet did, not "gift"; but while the prophet said "you have received them among people," the apostle preferred to say "he has given them to people," in order that we might get the fullest meaning from both statements, the one prophetic, the other apostolic, since each has the authority of the divine utterance behind it.

The real New Testament authority for assigning this Psalm to Whitsunday appears in verse 18 ('Thou art gone up on high, thou hast led captivity captive, and received gifts for men'). According to the scholars the Hebrew text here means that God, with the armies of Israel as his agents, had taken huge masses of prisoners and received 'gifts' (booty or tribute) from men. St Paul, however (Eph. 4:8) quotes a different reading: 'When He ascended up on high He led captivity captive and gave gifts to men.' This must be the passage which first associated the Psalm with the coming of the Holy Ghost, for St Paul is there speaking of the gifts of the Spirit and stressing the fact that they come after the Ascension. After ascending, as a result of ascending, Christ gives these gifts to men, or receives these gifts from His Father 'for men', for the use of men, in order to transmit them to men. And this relation between the Ascension and the coming of the Spirit is of course in full accordance with Our Lord's own words, 'It is expedient for you that I go away, for if I go not away the Comforter will not come unto you' (John 16:7); as if the one were somehow impossible without the other, as if the Ascension, the withdrawal from the space-time in which our present senses operate, of the incarnate God, were the necessary condition of God's presence in another mode. There is a mystery here that I will not even attempt to sound.

I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. [Psalms 68:18] (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Concerning this again he says, "Ascending on high, He led captivity captive, He gave gifts to men." For ascending on high, He led captivity captive, because He absorbed our corruption by the power of His incorruption. And He gave gifts to men, because, sending the Spirit from above, to one He granted the word of wisdom, to another the word of knowledge, to another the grace of powers, to another the grace of healings, to another kinds of tongues, to another the interpretation of speeches. Therefore He gave gifts to men.

And the unbelieving, too, He sometimes draws by means of sickness and outward circumstances; yea, many also by means of visions have come to make their abode with Jesus.

But what are we to make of the fact that an eagle often snatches away its prey and often takes the prey belonging to another? But not even in this respect is the Savior unlike the eagle. In a manner of speaking, he indeed took away the prey when he carried mankind to heaven, whom he bore after snatching them away from the jaws of hell; he brought to the heights the captive slave out of his captivity, whom he rescued from the lordship of another, that is, from the devil's power, as it is written in the prophet, "When he ascended on high, he led captivity captive and gave gifts to mankind." At any rate, this sentence is understood in this way, namely, that the Lord by rescuing mankind took captive for himself the captivity of mankind, whom the devil had taken captive for his benefit, and thus, just as he says, he took captivity itself captive and brought it to the heights of the heavens. Therefore, both captivities are designated by the one word, but they are not equal. For the captivity of the devil subjects one to slavery, but the captivity of Christ restores one to freedom.

Whence he that was singing of these things, in the Spirit foreseeing them, even he too being fulfilled with joy hath burst forth a hymn, saying, "The Lord God is blessed, blessed is the Lord God from day unto day." Which some copies have, "by day daily," because the Greeks have it thus, ἡμέραν καθ' ἡμέραν: which more exactly would be expressed by, "by day daily." Which expression I think signifieth the same as that which hath been said, to wit, "from day unto day." For daily this He doeth even unto the end, He leadeth captive captivity, receiving gifts in men.

[David] had expectations from God in line with the old covenant, not realizing that it contains signs of things to come—so he was expecting to receive good fortune in this life from God, and he was looking on this earth for what God is keeping for his people in heaven. He wanted to be happy here, though happiness is not to be found here. Happiness, you see, is of course something great and good, but it has its own proper region. It was from the region of happiness that Christ came, and not even he found it here. He was jeered at, he was reviled, he was arrested, he was scourged, he was bound, he was knocked about, insulted with spittle, he was crowned with thorns, hanged on a tree. And finally—"even for the Lord is the departure of death." It is written in a psalm (those who caught the allusion applauded): "Even for the Lord is the departure of death." So why, slave, do you seek happiness here, where even for the Lord is the departure of death?

You ask what is meant by these words in Psalm 67 [LXX]: "But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins." It seems to me it means simply that God will break the heads of his enemies who are too overwhelming, who rise too high in their sins. By a certain hyperbole he describes pride as rising so high and rushing along with such eagerness that it is like striding and running over the hair of the head.

"Nonetheless, God shattered the heads of his enemies and of those who walk in their sins through a head of hair." Lest the evils of the obstinate be thought to be unpunished, he says, "Nonetheless God shattered the heads of his enemies," so that you would recognizes that punishment also comes upon the treacherous and obstinate. The "heads of the enemies" are indeed the authors of the Jewish rebellion, but also without doubt the teachers of the heretics. For the former persecuted Christ in the flesh, but the latter rage furiously against the very deity (if one can even mention such a blasphemous thing!). Next follows the phrase "of those who walk through a head of hair," that is, who seek such minutia of pretenses so that they seem to be able to walk through the very heads of hair and scrutinize them thoroughly. This refers to the cunning of empty questions, which abandon matters that would be useful and seek after unnecessary matters in their abominable arguing. And in order to attest to their studies as idle, he adds "in their sins," because their thinking was foolish, which led them to their faults. Examples are the Manicheans, the Priscilians, the Donatists, the Montanists and others who mix themselves with the stenches of their filthy teaching.

"The Lord has said, Out of Basan I will be turned" [Psalm 68:22]: or, as some copies have, "Out of Basan I will turn." For He turns that we may be safe, of whom above has been said, "God of our healths, and God of saving men." For to Him elsewhere also is said, "O God of virtues, turn Thou us, and show Your face, and safe we shall be." Also in another place, "Turn us, O God of our healths." But he has said, "Out of Basan I will turn." Basan is interpreted confusion. What is then, I will turn out of confusion, but that there is confounded because of his sins, he that is praying of the mercy of God that they may be put away? Thence it is that the Publican dared not even to lift up his eyes to Heaven: [Luke 18:13] so, on considering himself, was he confounded; but he went down justified, [Luke 18:14] because "the Lord has said, Out of Basan I will turn." Basan is also interpreted drought: and rightly the Lord is understood to turn out of drought, that is, out of scarcity. For they that think themselves to be in plenty, though they be famished; and full, though they be altogether empty; are not turned...."I will turn unto the deep of the sea." If, "I will turn," why, "unto the deep of the sea"? Unto Himself indeed the Lord turns, when savingly He turns, and He is not surely Himself the deep of the sea. Does perchance the Latin expression deceive us, and has there been put "unto the deep," for a translation of what signifies "deeply"? For He does not turn Himself: but He turns those that in the deep of this world lie sunk down with the weight of sins, in that place where one that is turned says, "From the depths I have cried to You, O Lord." But if it is not, "I will turn," but, "I will be turned unto the deep of the sea;" our Lord is understood to have said, how by His own mercy He was turned even unto the deep of the sea, to deliver even those that were sinners in most desperate case. Though in one Greek copy I have found, not, "unto the deep," but "in the depths," that is, ἐ ν βυθοῖς: which strengthens the former sense, because even there God turns to Himself men crying from the depths. And even if He be understood Himself there to be turned, to deliver such sort also, it is not beside the purpose: and so then He turns, or else to deliver them is so turned, that His foot is stained in blood.

Likewise, in the same psalm, where it says, "the tongue of your dogs from the enemies by the same," dogs should not always be taken in an evil sense, otherwise the prophet would not blame "dogs not able to bark and loving to dream": 18 doubtless they would be praiseworthy dogs if they both knew how to bark and loved to watch. And certainly those three hundred men—a most sacred number according to the letter of the cross20—would not have been chosen to win the victory because they lapped water as dogs do, unless some great mystery were signified. Good dogs watch and bark to protect their house and their master, their flock and their shepherd. Finally, even here in the praises offered by the church, when a selection is made from this prophecy, it is the tongue of dogs that is mentioned, not their teeth. "The tongue of your dogs," it says, "from the enemies," that is, that those who used to be your enemies and raged against you may become your dogs and may bark for you. It added "from the same" to make them understand that this is not effected by themselves, but "by the same," that is, by his mercy and grace.

But on the other hand, dogs licked the wounds of the poor man lying there. Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when it licks a wound, heals it, because holy teachers too, when they instruct us in the confession of our sin, touch as it were the wound of the mind through their tongue; and because by speaking they rescue us from sins, by touching wounds as it were they restore us to health. For that by the name of dogs the tongue of preachers is signified, the Lord says through the Psalmist: "The tongue of your dogs from enemies, from him." For from the unbelieving Jews the holy preachers were chosen, who, coming against thieves and robbers in defense of the truth, gave great barkings, so to speak, for the Lord.

"There have been seen Thy steps, O God." The steps are those wherewith Thou hast come through the world, as though in that chariot Thou wast going to traverse the round world; which chariot of clouds He intimateth to be His holy and faithful ones in the Gospel, where He saith, "From this time ye shall see the Son of Man coming in the clouds." Leaving out that coming wherein He shall be Judge of quick and dead, "From this time," He saith, "ye shall see the Son of Man coming in clouds." These "Thy steps have been seen," that is, have been manifested, by the revealing the grace of the New Testament. Whence hath been said, "How beautiful are the feet of them that proclaim peace, that proclaim good things!" For this grace and those steps were lying hid in the Old Testament: but when there came the fulness of time, and it pleased God to reveal His Son, that He might be proclaimed among the Gentiles, "there were seen Thy steps, O God: the steps of my God, of the King who is in the holy place." In what holy place, save in His Temple? "For the Temple of God is holy," he saith, "which ye are."

Thus when the Psalmists speak of 'seeing' the Lord, or long to 'see' Him, most of them mean something that happened to them in the Temple. The fatal way of putting this would be to say, 'They only mean they have seen the festival.' It would be better to say, 'If we had been there we should have seen only the festival.' Thus in 68 'It is well seen, O God, how thou goest . . . in the sanctuary . . . the singers go before, the minstrels follow after; in the midst are the damsels playing with the timbrels' (68:24, 25), it is almost as if the poet said, 'Look, here He comes.' If I had been there I should have seen the musicians and the girls with the tambourines; in addition, as another thing, I might or might not have (as we say) 'felt' the presence of God. The ancient worshipper would have been aware of no such dualism.

I think that here none but the apostles can be meant by the rulers of Naphtali. For thence our Lord and Savior called them according to the quotation from Matthew. The Scripture is prophesying the coming of the Word of God to human beings and his incarnate sojourn here, when it says, "Your goings [solemn processions], O God, have been seen," and that which follows. And the prophets of old were like heralds of his epiphany and arrived before him with proclamation and chant, with music of psaltery and choir and all kinds of spiritual instruments, in the midst of maidens playing on timbrels. For the inspired prophets going in every way into the midst of the Jewish synagogues heralded the coming of the Christ, and by the Holy Spirit they addressed the apostles of our Savior, saying, "Praise the Lord God in the congregations from the fountains of Israel." And the "fountains of Israel" must be the words delivered to Israel. "For they [the inspired prophets] first trusted the oracles of God," whence it will be necessary for us to draw and water the churches of Christ. By "maidens playing on timbrels" he suggested the souls that lived in the past by the more external law of Moses, calling them "maidens" because of their youth and imperfectly developed minds and "timbrel players" because of their devotion to external worship.

But in order that those steps might be seen, "there went before princes conjoined with men psalming, in the midst of damsels players on timbrels" [Psalm 68:25]. The princes are the Apostles: for they went before, that the peoples might come in multitudes. "They went before" proclaiming the New Testament: "conjoined with men psalming," by whose good works that were even visible, as it were with instruments of praise, God was glorified. But those same princes are "in the midst of damsels players on timbrels," to wit, in an honourable ministry: for thus in the midst are ministers set over new Churches; for this is "damsels:" with flesh subdued praising God; for this is "players on timbrels," because timbrels are made of skin dried and stretched.

Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continueth and saith, "In the Churches bless ye the Lord": as though he were saying, wherefore, when ye hear of damsels, players on timbrels, do ye think of wanton pleasures? "In the Churches bless ye the Lord." For the Churches are pointed out to you by this mystic intimation: the Churches are the damsels, with new grace decked: the Churches are the players on the timbrels, with chastened flesh being spiritually tuneful. "In the Churches," then, "bless ye the Lord God from the wells of Israel." For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; and they first heard, "He that shall have drunk of the water that I shall give him, shall never thirst, but there shall be made in him a well of water springing unto life everlasting."

Then the people of Israel came to the twelve springs after Marah. We read in the prophet, "Bless the Lord from the springs of Israel." It is the Christ, who is blessed in no other way than the mouths of the apostles and the teaching of the disciples. The apostles ought to be called "springs," since they abound in the grace of preaching like purest springs and sprinkle the sweet cup of the sacrament from the abundant wisdom of their veins after the bitterness of the law. Nor is it astonishing if the drink of the springs is sweet, in whose midst the food of the palms is also sweeter. But as for the seventy palm trees planted next to the apostolic springs, I would say that they are those seventy disciples who for the sake of mankind's salvation are directed by the Lord in a degree second only to the apostles. The evangelist Luke in his description of them asserts that they were appointed two by two. Like palm trees, they returned with exultation after healing people and boasted before the Lord that even the demons were subjected to them. Therefore, they are rightly compared to palms since they emerge as victors over the devil, adorned with the prize of the palms.

"There is Benjamin the younger in a trance" [Psalm 68:27]. There is Paul the last of the Apostles, who saith, "For even I am an Israelite, out of the seed of Abraham, out of the tribe of Benjamin." But evidently "in a trance," all men being amazed at a miracle so great as that of his calling. For a trance is the mind's going out: which thing sometimes chanceth through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here hath been written, namely, "in a trance;" for when to that persecutor there had been said from Heaven, "Saul, Saul, why persecutest thou me:" there being taken from him the light of the eyes of flesh, he made answer to the Lord, whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be understood to be that one of his, whereof he himself speaking, saith, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not: but that he being caught up into Paradise, heard ineffable words, which it was not lawful for a man to speak. "Princes of Juda the leaders of them, princes of Zabulon, princes of Nephthalim." Since he is indicating the Apostles as princes, wherein is even "Benjamin the younger in a trance," in which words that Paul is indicated no one doubteth; or when under the name of princes there are indicated in the Churches all men excelling and most worthy of imitation: what mean these names of the tribes of Israel?...For the names are Hebrew: whereof Juda is said to be interpreted confession, Zabulon habitation of strength, Nephthalim my enlargement. All which words do intimate to us the most proper princes of the Church, worthy of their leadership, worthy of imitation, worthy of honours. For the Martyrs in the Churches hold the highest place, and by the crown of holy worth they do excel. But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth followeth in reward. It may also thus be understood; that whereas the Apostle chiefly commendeth these three things, faith, hope, love; confession is in faith, strength in hope, breadth in love. For of faith the substance is, that with the heart men believe unto righteousness, but with the mouth confession be made unto salvation. But in sufferings of tribulations the thing itself is sorrowful, but the hope is strong. For, "if that which we see not we hope for, through patience we wait for it." But breadth the shedding abroad of love in the heart doth give. For "love perfected casteth out fear:" which fear "hath torment," because of the straits of the soul....

"Command, O God, Your Virtue" [Psalm 68:28]. For one is our Lord Jesus Christ, through whom are all things, [1 Corinthians 8:6] and we in Him, of whom we read that He is "the Virtue of God and the Wisdom of God." [1 Corinthians 1:24] But how does God command His Christ, save while He commends Him? For "God commends His love in us, in that while yet we were sinners, for us Christ died." [Romans 5:8] "How has He not also with Him given to us all things?" [Romans 8:32] "Command, O God, Your Virtue: confirm, O God, that which You have wrought in us." Command by teaching, confirm by aiding.

Therefore we know both the will to do good and the ability to do good come from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted: "Our steps are made firm by the Lord when he delights in our way." We have no good works in us unless they come from God, and we bear witness that it is done in God, saying, "Show your strength, O God, as you have done for us before." And in another place: "With God we shall do valiantly," that is, the work of virtue. So here in the place of the work of virtue, he said "virtue" just as John, for the work of justice, spoke of doing justice. For he says, "The person who acts in righteousness is righteous." Paul also wants us to do the will of God, saying, "May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord, furnish you with all that is good, that you may do his will."

"From Your Temple in Jerusalem, to You kings shall offer presents" [Psalm 68:29]. Jerusalem, which is our free mother, [Galatians 4:26] because the same also is Your holy Temple: from that Temple then, "to You kings shall offer presents." Whatever kings be understood, whether kings of the earth, or whether those whom "He that is above the heavens distinguishes over the dove silvered;" "to You kings shall offer presents." And what presents are so acceptable as the sacrifices of praise? But there is a noise against this praise, from men bearing the name of Christian, and having diverse opinions.

Be there done that which followeth, "Rebuke Thou the beasts of the cane" [Psalm 68:30]. For both beasts they are, since by not understanding they do hurt: and beasts of the cane they are, since the sense of the Scriptures they wrest according to their own misapprehension. For in the cane the Scriptures are as reasonably perceived, as language in tongue, according to the mode of expression whereby the Hebrew or the Greek or the Latin tongue is spoken of, or the like; that is to say, by the efficient cause the thing which is being effected is implied. Now it is usual in the Latin language for writing to be called style, because with the stilus it is done: so then cane also, because with a cane it is done. The Apostle Peter saith, that "men unlearned and unstable do wrest the Scriptures to their own proper destruction:" these are the beasts of the cane, whereof here is said, "Rebuke Thou the beasts of the cane."

"There shall come ambassadors out of Egypt, Ethiopia shall prevent the hands of Him" [Psalm 68:31]. Under the name of Egypt or of Ethiopia, he has signified the faith of all nations, from a part the whole: calling the preachers of reconciliation ambassadors. "For Christ," he says, "we have an embassy, God as it were exhorting through us: we beseech you for Christ to be reconciled to God." [2 Corinthians 5:20] Not then of the Israelites alone, whence the Apostles were chosen, but also from the rest of the nations that there should be preachers of Christian peace, in this manner has been mystically prophesied. But by that which he says, "shall prevent the hands of Him," he says this, shall prevent the vengeance of Him: to wit, by turning to Him, in order that their sins may be forgiven, lest by continuing sinners they be punished. Which thing also in another Psalm is said, "Let us come before the face of Him in confession." As by hands he signifies vengeance, so by face, revelation and presence, which will be in the Judgment. Because then, by Egypt and Ethiopia he has signified the nations of the whole world; immediately he has subjoined, "to God (are) the kingdoms of the earth." Not to Sabellius, not to Arius, not to Donatus, not to the rest of the bulls stiff-necked, but "to God (are) the kingdoms of the earth." But the greater number of Latin copies, and especially the Greek, have the verses so punctuated, that there is not one verse in these words, "to God the kingdoms of the earth," but, "to God," is at the end of the former verse, and so there is said, "Ethiopia shall come before the hands of her to God," and then there follows in another verse, "Kingdoms of the earth, sing ye to God, psalm ye to the Lord" [Psalm 68:32]. By which punctuation, doubtless to be preferred by the agreement of many copies, and those deserving of credit, there seems to me to be implied faith which precedes works: because without the merits of good works through faith the ungodly is justified, just as the Apostle said, "To one believing in Him that justifies the ungodly, his faith is counted for righteousness:" [Romans 4:5] in order that afterwards faith itself through love may begin to work. For those alone are to be called good works, which are done through love of God. But these faith must needs go before, so that from thence these may begin, not from these this....This is faith, whereof to the Church Herself is said in the Song of Songs, "You shall come and shall pass hence from the beginning of faith." For She has come like the chariot of God in thousands of men rejoicing, having a prosperous course, and She has passed over from this world to the Father: in order that there may come to pass in Her that which the Bridegroom Himself says, who has passed hence from this world to the Father, [John 13:1] "I will that where I am, these also may be with Me:" [John 17:24] but from the beginning of faith. Because then in order that good works may follow, faith does precede; and there are not any good works, save those which follow faith preceding: nothing else seems to have been meant in, "Ethiopia shall come before the hands of her to God," but, Ethiopia shall believe in God. For thus she "shall come before the hands of her," that is, the works of her. Of whom, except of Ethiopia herself? For this in the Greek is not ambiguous: for the word "of her" there in the feminine gender most clearly has been put down. And thus nothing else has been said than "Ethiopia shall come before her hands to God," that is, by believing in God she shall come before her works. For, "I judge," says the Apostle, "that a man is justified through faith without the works of the Law. Is He God of the Jews only? Is He not also of the Gentiles?" So then Ethiopia, which seems to be the utmost limit of the Gentiles, is justified through faith, without the works of the Law....For the expression in Greek, χεῖρα αὐτῆς, which most copies have, both of "hand of her" and "her own hand" may be understood: but that which is uncommon in the Greek copies, χειρας αὐτῆς, by both "hands of her" and "her own hands," in Latin may be expressed.

"Arise and go to the south." It is well that it was in the south that this man was sought, found and washed clean. Burning with devotion in his breast, he deserved to be consecrated to God as, so to speak, the firstfruits of the Gentiles. In him especially was fulfilled that saying of the psalmist, "Ethiopia will stretch out its hands to God."

And so, since God is spiritual light and Christ in sacred Scripture is called "Sun of Justice" and "orient," the east should be dedicated to his worship. For everything beautiful should be dedicated to God from whom everything that is good receives its goodness. Also, the divine David says, "Sing to God, all you kingdoms of the earth: sing to the Lord; who mounts above the heaven of heavens, to the east." And still again, Scripture says, "And the Lord had planted a paradise in Eden to the east; wherein he placed man whom he had formed," and whom he cast out, when he had transgressed, "and made him to live over against the paradise of pleasure," or in the west. Thus it is that, when we worship God, we long for our ancient fatherland and gaze toward it. The tabernacle of Moses had the veil and the propitiatory to the east; and the tribe of Judah, as being the more honorable, pitched their tents on the east; and in the celebrated temple of Solomon the gate of the Lord was set to the east. As a matter of fact, when the Lord was crucified, he looked toward the west, and so we worship gazing toward him. And when he was taken up, he ascended to the east, and thus the apostles worshiped him, and thus he shall come in the same way as they had seen him going into heaven, as the Lord said: "As lightning comes out of the east and appears even into the west, so shall also the coming of the Son of man be." And so, while we are awaiting him, we worship toward the east. This is, moreover, the unwritten tradition of the apostles, for they have handed many things down to us unwritten.

Henceforward, as if through prophecy all things had been discoursed of which now we see fulfilled, he exhorteth to the praise of Christ, and next He foretelleth His future Advent. "Kingdoms of earth, sing ye to God, psalm ye to the Lord: psalm ye to God, who hath ascended above the Heaven of Heavens to the East" [Psalm 68:33]. Or, as some copies have it, "who hath ascended above the Heaven of Heaven to the East." In these words he perceiveth not Christ, who believeth not His Resurrection and Ascension. But hath not "to the East," which he hath added, expressed the very spot; since in the quarters of the East is where He rose again, and whence He ascended? Therefore above the Heaven of Heaven He sitteth at the right hand of the Father. This is what the Apostle saith, "the Same is He that hath ascended above all Heavens." For what of Heavens doth remain after the Heaven of Heaven? Which also we may call the Heavens of Heavens, just as He hath called the firmament Heaven: which Heaven, however, even as Heavens we read of, in the place where there is written, "and let the waters which are above the Heavens praise the name of the Lord." And forasmuch as from thence He is to come, to judge quick and dead, observe what followeth: "behold, He shall give His voice, the voice of power." He that like a lamb before the shearer of Him was without voice, "behold shall give His voice," and not the voice of weakness, as though to be judged; but "the voice of power," as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but "God shall come manifest, our God, and He shall not be silent." Why do ye despair, ye unbelieving men? Why do ye mock? What saith the evil servant? "My Lord delayeth to come." "Behold, He shall give His voice, the voice of power."

"Give ye glory to God, above Israel is the magnificence of Him" [Psalm 68:34]. Of whom says the Apostle, "Upon the Israel of God." [Galatians 6:16] For "not all that are out of Israel, are Israelites:" [Romans 9:6] for there is also an Israel after the flesh. Whence he says, "See ye Israel after the flesh." [1 Corinthians 10:18] "For not they that are sons of the flesh, are sons of God, but sons of promise are counted for a seed." [Romans 9:8] Therefore at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan, [Matthew 3:12] like Israel in whom guile is not, [John 1:47] then most pre-eminent "above Israel" shall be "the magnificence" of "Him: and the virtue of Him in the clouds." For not alone He shall come to judgment, but with the elders of His people: [Isaiah 3:14] to whom He has promised that they shall sit upon thrones to judge, [Matthew 19:28] who even shall judge angels. [1 Corinthians 6:3] These be the clouds.

Lastly, lest of anything else the clouds be understood, he hath in continuation added, "Wonderful is God in His saints, the God of Israel" [Psalm 68:35]. For at that time even most truly and most fully there shall be fulfilled the name Israel itself, which is one "seeing God:" for we shall see Him as He is. "He Himself shall give virtue and strength to His people, blessed be God:" to His people now frail and weak. For "we have this treasure in earthen vessels." But then by a most glorious changing even of our bodies, "He Himself shall give virtue and strength to His people." For this body is sown in weakness, shall rise in virtue. He Himself then shall give the virtue which in His own flesh He hath sent before, whereof the Apostle saith, "the power of His Resurrection." But strength whereby shall be destroyed the enemy death. Now then of this long and difficultly understood Psalm we have at length by His own aid made an end. "Blessed be God. Amen."