Psalm 82 [MT 83]

The people of God, then, in this Psalm saith, "O God, who shall be like unto Thee?" (ver. 1). Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men, He was thought by those by whom He was despised to be comparable to other men: for He was even "reckoned among the unrighteous," but for this purpose, that He might be judged. But when He shall come to judge, then shall be done what is here said, "O God, who is like unto Thee?" For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of the faithful can doubt was spoken unto Christ. "Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Thy kingdom." To him therefore also now it is said, "O God, who shall be like unto Thee?" For unto many Thou didst vouchsafe to be likened in Thy humiliation, even so far as to the robbers that were crucified with Thee: but when in glory Thou shalt come, "who shall be like unto Thee?"...

Let them be silent, therefore, and now let them see to which God the faithful pray and say: O God, who is like you? Be not silent, nor be still, O God. This I had taken how, be not still, not by overturning men but errors. He is not still, therefore He is angry. But He is God, therefore He also has mercy. He is angry and has mercy. He is angry to strike down, has mercy to heal. He is angry to kill, has mercy to make live. He does this in one man. Not as if he kills some and gives life to others, but in the same persons He both is angry and is gentle. He is angry at sins, gentle at corrected manners. I will strike and I will heal; I will kill and I will make live. One Saul, later Paul, both he struck down and raised up. He struck down the unbeliever, raised up the believer. He struck down the persecutor, raised up the preacher. If He is not angry, how then was the beard of Hercules cut? For He did this through His faithful ones, through His Christians, through the powers ordained by Him and now subjected to the yoke of Christ.

O God, who shall be like unto you? Since there is none like you, we seek no other author but you. Be not silent, neither be still, O God. We keep silent; do you speak on our behalf. It is the voice of the righteous man: he who says, "Neither be still, O God," is confident of his own righteousness.

O God, who shall be like you? None shall be like you. Do not keep silent, nor be restrained, O God. It is a man of the Church who speaks, from whose belly flow rivers of living water. For he sees that the harvest is great and the laborers few: a vast multitude of believers, and only a modest teaching from the masters; many heretics, many adversaries, and few warriors to do battle for Christ. Do not keep silent, nor be restrained, O God. Why this?

"For lo Thine enemies have sounded, and they that hate Thee have lifted up the head" (ver. 2). He seems to me to signify the last days, when these things that are now repressed by fear are to break forth into free utterance, but quite irrational, so that it should rather be called a "sound," than speech or discourse. They will not, therefore, then begin to hate, but "they that hate Thee" will then "lift up the head." And not "heads," but "head;" since they are to come even to that point, that they shall have that head, which "is lifted up above all that is called God, and that is worshipped;" so that in him especially is to be fulfilled, "He that exalteth himself shall be abased;" and when He to whom it is said, "Keep not silence, nor grow mild, O God," shall "slay him with the breath of His mouth, and shall destroy with the brightness of His coming." "Upon Thy people they have malignantly taken counsel" (ver. 3). Or, as other copies have it, "They have cunningly devised counsel, and have devised against Thy saints." In scorn this is said. For how should they be able to hurt the nation or people of God, or His saints, who know how to say, "If God be for us, who shall be against us?"

For behold, your enemies have made a noise. We can interpret this, according to the tropology, of the Church and of the heresies. But we can also interpret it, according to the letter, of the people of the Jews and of the other nations that were assailing Judaea round about. For behold, your enemies have made a noise. He chose to call the voice and the disparagement of his adversaries a "noise." For behold, your enemies have made a noise. See what he says: they have made a noise — that is, just like a tinkling cymbal, so they made a noise in my ears. It is properly called a "sound": only the sound is heard, and the voice is not understood. Therefore what he says is this. They indeed were speaking, as though they wished to accuse me; but I, for my part, was hearing not a voice, as it were, but a sound. And they that hate you have lifted up the head. See what he says. Therefore he who raises up his head hates God. "For God resists the proud, but gives grace to the humble." And they that hate you have lifted up the head. If ever you have something against someone, if your brother disparages you, and you are humble for Christ's sake, and he is proud on account of the devil, you imitate him who says, "Learn of me, for I am meek and lowly of heart." But he who exalts himself imitates the one who says, "I will ascend into heaven, I will set my throne above the stars of heaven, I will be like the Most High." And they that hate you have lifted up the head.

For behold, your enemies have made a din. The heretics speak out, and the men of the Church keep silent; they make a noise, and we are quiet; they blaspheme, and we do not bark back. For behold, your enemies have made a din. Beautifully did he say, they have made a din: for it is not speech adorned for building up, but only a disordered clamor for tearing down. And those who hate you have lifted up their head. So great is the multitude of the heretics, and so small the number of those who believe in you.

When Leontius perceived this, he did not think it safe to try to prevent them, for he saw that the people were exceedingly well-disposed towards these excellent men. However, putting a colour of courtesy on his speech, he requested that they would perform this act of worship in the churches. They were perfectly well aware of his evil intent. Nevertheless they set about obeying his behest and readily summoned their choir to the Church, exhorting them to sing praises to the good Lord. Nothing, however, could induce Leontius to correct his wickedness, but be put on the mask of equity, and concealed the iniquity of Stephanus and Placidus. Men who had accepted the corruption of the faith of priests and deacons, although they had embraced a life of vile irregularity, he added to the roll; while others adorned with every kind of virtue and firm adherents of apostolic doctrines, he left unrecognised. Thus it came to pass that among the clergy were numbered a majority of men tainted with heresy, while the mass of the laity were champions of the Faith, and even professional teachers lacked courage to lay bare their blasphemy. In truth the deeds of impiety and iniquity done by Placidus, Stephanus, and Leontius, in Antioch are so many as to want a special history of their own, and so terrible as to be worthy of the lament of David; for of them too it must be said "For lo thy enemies make a murmuring and they that hate thee lift up their head. They have imagined craftily against the people and taken counsel against thy secret ones. They have said come and let us root them out that they be no more a people: and that the name of Israel may be no more in remembrance."

Against your people they have dealt maliciously in counsel. It is enough for anyone, if he be the people of God. And they have taken counsel against your saints. This needs no interpretation: to have read it is to have understood it.

Against your people they have devised a malicious plan. This they speak, that they may snatch away from your Church. They have plotted against your holy ones. Each day they think of nothing else, save how they may deceive the men of the Church and trip them up.

Moreover, one must know that the word gnōmē, or opinion, is used in many ways and with many meanings. Thus, it sometimes means "advice" as when the divine apostle says, "Now, concerning virgins, I have no commandment of the Lord; but I give counsel." Sometimes it implies "design," as when the prophet David says, "They have taken a malicious counsel against your people." Sometimes it means "judgment," as when Daniel says: "Why so cruel a sentence has gone forth." And sometimes it is used in the sense of "faith," or "notion," or of "intent"—to put it simply, the word has twenty-eight different meanings.

"They have said, Come, and let us destroy them from a nation" (ver. 4). He has put the singular number for the plural: as it is said, "Whose is this cattle," even though the question be of a flock, and the meaning "these cattle." Lastly, other copies have "from nations," where the translators have rather followed the sense than the word. "Come, and let us destroy them from a nation." This is that sound whereby they "sounded" rather than spake, since they did vainly make a noise with vain sayings. "And let it not be mentioned of the name of Israel any more." This others have expressed more plainly, "and let there not be remembrance of the name of Israel any more." Since, "let it be mentioned of the name" (memoretur nominis), is an unusual phrase in the Latin language; for it is rather customary to say, "let the name be mentioned" (memoretur nomen); but the sense is the same. For he who said, "let it be mentioned of the name," translated the Greek phrase. But Israel must here be understood in fact of the seed of Abraham, to which the Apostle saith, "Therefore ye are the seed of Abraham, according to the promise heirs." Not Israel according to the flesh, of which he saith, "Behold Israel after the flesh."

They have said: Come, and let us destroy them from the nation. Let there be no nation, for it is the people of God. And let the name of Israel be remembered no more. Let him be remembered no more who sees God with his understanding.

They have said, Come, let us destroy them out of the nation. I see a strange thing. So great is the multitude of the heretics, and such the diversity of their teachings, that their opinions differ among themselves, and yet they agree in this alone — in their hatred of us. For just as Herod and Pilate were enemies, and, acting against Christ, they made peace, and their concord was worse than their enmity had been; so these too fall out wickedly and league together yet more wickedly.

"Since they have imagined with one consent; together against Thee have they disposed a testament" (ver. 5): as though they could be the stronger. In fact, "a testament" is a name given in the Scriptures not only to that which is of no avail till the death of the testators, but every convenant and decree they used to call a testament. For Laban and Jacob made a testament, which was certainly to have force between the living; and such cases without number are read in the words of God. Then he begins to make mention of the enemies of Christ, under certain proper names of nations; the interpretation of which names sufficiently indicates what he would have to be understood. For by such names are most suitably figured the enemies of the truth. "Idumaeans," for instance, are interpreted either "men of blood," or "of earth." "Ismaelites," are "obedient to themselves," and therefore not to God, but to themselves. "Moab," "from the father;" which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begat him; since it was from that very circumstance he was so named. Good, however, was his father, but as "the Law is good if one use it lawfully," not impurely and unlawfully. "Hagarens," proselytes, that is strangers, by which name also are signified, among the enemies of God's people, not those who become citizens, but those who persevere in a foreign and alien mind, and when an opportunity of doing harm occurs, show themselves. "Gebal," "a vain valley," that is, humble in pretence. "Amon," "an unquiet people," or "a people of sadness." "Amalech," "a people licking;" whence elsewhere it is said, "and his enemies shall lick the earth." The "alien race," though by their very name in Latin, they sufficiently show themselves to be aliens, and for this cause of course enemies, yet in the Hebrew are called "Philistines," which is explained, "falling from drink," as of persons made drunken by worldly luxury. "Tyre" in Hebrew is called Sor; which whether it be interpreted straitness or tribulation, must be taken in the case of these enemies of God's people in that sense, of which the Apostle speaks, "Tribulation and straitness on every soul of man that doeth evil." All these are thus enumerated in the Psalms: "The tabernacles of the Edomites, Ishmaelites, Moab and the Hagarenes, Gebal, and Amon, and Amalech, and the Philistines with those who inhabit Tyre."

Against your covenant they have made their arrangements. You spoke through the prophets; and they through Manichaeus, Marcion, Arius, and Valentinus.

For they have taken counsel with one accord together. Unhappy are we, unhappy the people of God: it cannot have as great a concord in what is good as the wicked have in what is evil. Against you they have arranged a covenant: the tabernacles of the Edomites and the Ishmaelites. See the mysteries of the names. The tabernacles of the Edomites and the Ishmaelites, Moab and the Hagarenes, Gebal, and Ammon, and Amalek, and the foreigners with them that dwell at Tyre: for Asshur also is come with them, they are become a help to the sons of Lot. There are eleven who fight against the saints. Therefore, since they fought against the saints, they could not come to the perfect number, that is, to the twelfth. The tabernacles of the Edomites. They have no foundation at home, but tabernacles which quickly pass away. Edom is interpreted in two ways: either "bloody" or "earthly." See therefore who they are that fight against the saints: the tabernacles of the Edomites, the earthly ones. And the Ishmaelites. The Ishmaelites are interpreted as "those obedient to themselves": that is, whatever the heart and the evil thought may have conceived, they straightway do it. Therefore it is said in Ezekiel: "Son of man, speak against the prophets who follow their own heart, and whatever their thought impels them to, they do." But we ought not to follow our own thought, nor to be called Ishmaelites, that is, "obedient to themselves," but Ishmael, that is, "obedient to God." Moab, "from the father," that is, those withdrawing from God the Father. The Hagarenes, "proselytes." They who ought to be dwellers with God have been made proselytes. Gebal is interpreted "empty valley": ge means "valley," and bal is interpreted "empty." These, then, who are against the people of God, are not of the mountain, but of the empty valley. And Ammon is interpreted "turbulent people": that is, those who trust in a multitude, and not in simplicity. Amalek is interpreted "licking the earth." For whoever fights against the people of God does not eat the heavenly bread, but licks the earth like a serpent. The foreigners. Where it says "foreigners," the Hebrew has Philistines. And the Philistines are interpreted "falling by drink": that is, those who are made drunk from the cup of the devil, and being drunk have fallen. With them that dwell at Tyre. Tyre in the Hebrew tongue is called sor, which is interpreted "straitness" and "tribulation." They who ought to have been sojourners in this world have become dwellers. These, then, who assail the people of God, dwell in Sor, that is, in the straitness and tribulation of their own soul. So then, these so many nations that fight against the saints — let us see whom they have as their prince, the Savior or the devil. What follows? For Asshur also is come with them. Asshur, Nebuchadnezzar, the adversary of God, who led the people of God into captivity. Although the nations may seem to have very many fighting on their behalf, yet they have Asshur, that is, the devil, as their prince, who are become a help to the sons of Lot. Lot is interpreted "declining." The demons were formerly angels, and afterward fell with the devil, and became his satellites, as it is written in the Apocalypse of John, that the dragon fell, and drew with him the third part of the stars. So then, what does he say? These, who came with so many nations, and assailed your people, and Asshur came with them, and they have the devil as their prince, are become a help to the sons of Lot — that is, to the demons who declined from you: they do the same work that the demons also do.

You see that these are most difficult passages, you see that they are obscure, and that in each single phrase there are great mysteries, and we are compelled by necessity to dwell rather long on the Hebrew words that are full of mysteries. For we are not now airing out some rhetorical commonplace: but we are striving to interpret that which was spoken by the Holy Spirit. For unless we interpret it as we have said, what does it profit the churches of Christ to read "the tabernacles of the Edomites, and the Ishmaelites," and the other names?

The tents of the Edomites and the Ishmaelites. Since once we have begun, leaving behind the lowliness of the literal history, to raise our understanding to a higher manner of the spiritual meaning's exposition... For the history is a simple one, in which the Jewish people speaks against the other nations that were fighting against it. But whatever was done, was done as a type of us. Israel was attacked, and its victory profited us. Let us see, then, who they are that fight against the Church. The tents of the Edomites. The Edomites are interpreted as "earthly." Beautifully did he say, tents: for they have no foundations nor houses, but tents, seats forever unstable. And of the Edomites and the Ishmaelites. The Ishmaelites are interpreted as "as if hearing." Beautifully did he say, as if hearing: for they do not hear God, but pass on by.

Moab and the Hagarenes, Gebal and Ammon. Each single name holds its single sacred meaning: for as many words, so many mysteries. Moab, which is interpreted, "from the father": for they are not in the father, but from the father, because they have forsaken their former father. And the Hagarenes, who are interpreted "proselytes" and "newcomers," who were formerly citizens and afterward became strangers: for they are not of the household, but are aliens, seeing that they assail the house of the father.

Gebal, which is interpreted "empty valley." They are not of the mountains, but of the valley: for they have no taste for the things above, but for the things below; they are not of heaven, but wholly of the earth. Therefore he said, empty valley, because there is also a valley that is not empty: for whoever is humble, and casts himself down for Christ's sake, that one is a valley and a plain — not empty, but good. Ammon, and Amalek. Ammon indeed is interpreted "a false people." Therefore it is said of the heretics, a false people: for they do not follow him who says "I am the truth," but they follow him who is the prince of lying. And Amalek, who is interpreted "licking": for they suffer nothing to remain standing in the Church, but lick up all its foundations. They do not eat the words of the Scriptures, but lick the earth like a serpent.

And the foreigners with those who dwell in Tyre. In place of what we have as "foreigners," in the Hebrew is written Philistim, which is interpreted "the cup of the draught," because they are made drunk from the cup of Babylon, as Jeremiah says: "The golden cup of Babylon, making all the earth drunk." See what he says, the golden cup of Babylon. Babylon is interpreted "confusion"; but the golden cup is the doctrines of the philosophers and the eloquence of the orators. For who has not been led astray by the philosophers? Who has not been seduced by the orators of this world? A golden cup they have — outwardly the splendor of eloquence; and inwardly poisons are stored, which could not be hidden unless they were concealed under the appearance of gold. You see indeed the honey of eloquence, and you do not suspect the deadly poisons. The foreigners with those who dwell in Tyre. Tyre is interpreted "narrowness." For truly there is narrowness there, and not the breadth which is Christ, as the Apostle also says to the Corinthians: "You are not straitened in us, but you are straitened in your own bowels."

For Assur also came with them. They went before, and he follows. Let us see who this is that follows. Assur indeed is interpreted "the devil": truly so, because he is both the enemy and the avenger, as is written in the eighth psalm, "That you may destroy the enemy and the defender." He himself makes us sin, and he himself accuses us for punishment. For Assur came together with them. They have the devil as their prince, they have him as their emperor: not Josiah the righteous king rules over them, but the Assyrian. They became a help to the sons of Lot. Lot is interpreted "turning aside," which is understood, from God, like the Jewish people: because all the heretics agree with the Jews in blasphemies.

Now let us see what the prophetic spirit prays may fall upon them, rather foretelling than cursing. "Do thou to them," he says, "as unto Madian and Sisera, as unto Jabin at the brook of Kishon" [Psalm 83:9]. "They perished at Endor, they became as the dung of the earth" [Psalm 83:10]. All these, the history relates, were subdued and conquered by Israel, which then was the people of God: as was the case also with those whom he next mentions: "Make their princes like Oreb and Zeb, and Zebee and Salmana" [Psalm 83:11]. The meaning of these names is as follows: Madian is explained a perverted judgment: Sisera, shutting out of joy: Jabin, wise. [Judges 4:7-8] But in these enemies conquered by God's people is to be understood that wise man of whom the Apostle speaks, "Where is the wise? Where is the scribe? Where is the disputer of this world?" [1 Corinthians 1:20] Oreb is dryness, Zeb, wolf, Zebee, a victim, namely of the wolf; for he too has his victims; Salmana, shadow of commotion. All these agree to the evils which the people of God conquer by good. Moreover Kishon, the torrent in which they were conquered, is explained, their hardness. Endor, where they perished, is explained, the Fountain of generation, but of the carnal generation namely, to which they were given up, and therefore perished, not heeding the regeneration which leads unto life, where they shall neither marry nor be given in marriage, [Luke 20:35] for they shall die no more. Rightly then it is said of these: "they became as the dung of the earth," in that nothing was produced of them but fruitfulness of the earth. As then all these were in figure conquered by the people of God, as figures, so he prays that those other enemies may be conquered in truth.

Since, therefore, they came against your people, let us see what the psalmist imprecates upon them. Do to them as to Midian and Sisera. You have read the book of Judges: this is that Midian whom Gideon assailed. And Sisera, and Jabin. Jabin and Sisera are those whom Deborah and Barak assailed. At the torrent of Kishon, they perished at Endor. Deborah and Barak slew Sisera, the commander of the army. Therefore what he says, see what it means. Lord, since they have such great pride, since they come with so great an army, since they have Nebuchadnezzar the prince of the Assyrians, since they are become a help to the sons of Lot, since they do the very thing that the demons do, since their pride has been raised up even to you: therefore I pray you, that to their disgrace they may be conquered not by a man, but by a woman. They are become as the dung of the earth. Who? Midian, and Sisera, and Jabin: these three are become as the dung of the earth. Midian is interpreted "abandoning judgment." Whoever fights against your people does not consider that there will be a judgment to come. Sisera is interpreted "the sight of a horse." These who fight against your people are not of your flock and of your cattle, but of the horses that rage madly after females. These horses, then, are always ready for battle. As Jabin. Jabin is interpreted "understanding." Those who trust in their own wisdom, and not in the glory of God, are become as the dung of the earth. Those who gloried in their army, who had Asshur as their prince, and were saying, "I will ascend into heaven," not only fell to the earth, but became dung upon the earth.

There are many things that might be said, but the hour shuts us out: for it is a long task to run through them one by one. For who could easily say, Do to them as to Midian and Sisera, as to Jabin at the torrent of Kishon. They perished at Endor, they became like the dung of the earth. Make their princes like Oreb and Zeb and Zebee and Salmana: all their princes who said, Let us possess for ourselves as an inheritance the sanctuary of God? They thought themselves to be men of the Church, and claimed the Church for themselves.

Make their princes. Whose? Of those who fight against your people. As Oreb and Zeeb, and Zebah and Zalmunna, all their princes. I think you have read the history in the book of Judges, that Gideon, who is called by another name Jerubbaal, fighting on behalf of the people of God, conquered these four kings, and slew them. And see what sort of men the princes of the Midianites are, who forsook the judgment of God. Oreb and Zeeb and Zebah and Zalmunna. Who thinks that in these words there are mysteries of the Savior? The philosophers read this, and mock; the rhetoricians read it, and now think it to be nonsense. And not only the rhetoricians, but the Jews also: they have not the key of knowledge, since a veil is placed before their eyes. Oreb is interpreted "a hole," into which a snake enters; Zeeb is interpreted "a wolf." See the names of the princes who are adversaries of Christ. Zebah, "a victim," that is, those whom the wolf has strangled; and Zalmunna, "perfected in malice." See, therefore, the mysteries of the names.

"All their princes, who said, Let us take to ourselves the sanctuary of God in possession" [Psalm 83:12]. This is that vain noise, with which, as said above, Your enemies have made a murmuring. But what must be understood by "the sanctuary of God," except the temple of God? As says the Apostle: "For the temple of God is holy, which temple you are." [1 Corinthians 3:17] For what else do the enemies aim at, but to take into possession, that is, to make subject to themselves the temple of God, that it may give in to their ungodly wills?

Who said: Let us possess the sanctuary of God by inheritance. They said it, but they did not accomplish it: for the Lord was fighting for his people.

But what follows? "My God, make them like a wheel" [Psalm 83:13]. This is fitly taken as meaning that they should be constant in nothing that they think; but I think it may also be rightly explained, make them like a wheel, because a wheel is lifted up on the part of what is behind, is thrown down on the part of what is in front; and so it happens to all the enemies of the people of God. For this is not a wish, but a prophecy. He adds: "as the stubble in the face of the wind." By face he means presence; for what face has the wind, which has no bodily features, being only a motion, in that it is a kind of wave of air? But it is put for temptation, by which light and vain hearts are hurried away.

What does he mean by this? As I take it, that goodness can with difficulty gain a hold on human nature, like fire on green wood; while most people are ready and disposed to join in evil, like stubble, I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For a person will engage more quickly and fully in evil with the slightest inducement than in good with only little encouragement.

O my God, make them as a wheel. See the clemency of the prophet: he does not pray against them, but for them. See what he says. O my God — you who are the God of all, but properly my God: O my God, make them as a wheel. Those who have, as it were, a foundation in malice, let them have no foundation, but let them totter, and not stand firm in malice. As stubble before the face of the wind. As stubble: not as wheat, but as stubble. What he says is this: if there is among them anything that is stubble and chaff, let it perish.

My God, set them like a wheel. Let them not be stable, but forever uncertain: that they may have no seat, and be forever rolled about unstably. For just as a wheel is not of itself stable, so also the heretics do not stand firm in their opinion, but forever change their doctrines. Like stubble before the face of the wind. Eleven punishments he asks against them, because they have denied the mysteries of the eleven apostles. But let the prudent reader say: How will you divide one verse into two? And you do violence to the Scripture: you say eleven apostles, when we know that the Lord and Savior had twelve disciples. For this reason, then, we set down the number eleven, because Judas the traitor, who had been the twelfth, departed from the number. My God, set them like a wheel. You have one plague: count therefore more carefully the rest that follow. Like stubble before the face of the wind: behold the second. Like fire which burns a forest: behold the third. Like a flame burning the mountains: the fourth. So will you pursue them in your tempest: the fifth. And in your anger you will confound them: the sixth. Fill their faces with shame: the seventh. And let them seek your name, O Lord: the eighth. Let them be ashamed and troubled forever and ever: the ninth. And let them be confounded and perish: the tenth. And let them know that your name is Lord: the eleventh. You alone are the Most High over all the earth.

Thus far it is wrath: what follows is now mercy. And in your anger you will trouble them. He did not say, kill, but, trouble them, that they may return to you: behold the sixth. Fill their faces with shame: not with punishment, lest, shut out by death, they be unable to return to the Lord. Fill their faces with shame, not with punishment. Why then do you not kill them? The divine word explains: That they may seek your name, O Lord. For if they seek, they will also find. Those who have been led astray by the heretics will be turned back to the Lord: behold the seventh. Let them be confounded and perish. He who blushes for his sins is next to being without sin: behold the eighth. Let the prudent reader say: This is contrary to the interpretation you have given. And let them perish. For those who are confounded to this end, that they may be saved — how shall they perish? Let them perish, let them perish, he says, the heretics, and let the men of the Church be saved. It is as if you were to say, Let this adulterer perish — not that you wish the adulterer to perish, but that the adultery may perish in him; nor, when the adulterer is saved, is the adulterer saved, but the righteous and chaste man. That you may know this to be the meaning we have stated, the Holy Spirit himself speaks thus: Let them be confounded and perish. How let them perish? That they may know that your name is Lord. Let them perish in error, let them be saved in the truth. You alone are the Most High in all the earth. Not the conventicles of the heretics, not the aeons of Valentinus and his innumerable days, not Basilides who asserts three hundred and sixty-five gods; not, he says, the innumerable multitude of false gods, but you alone are the Most High in all the earth. To whom be glory forever and ever. Amen.

This levity, by which consent is easily given to what is evil, is followed by severe torment; therefore he proceeds:—

"Like as the fire that burns up the wood, and as the flame that consumes the mountains" [Psalm 83:14]: "so shall You persecute them with Your tempest, and in Your anger shall disturb them" [Psalm 83:15]. Wood, he says, for its barrenness, mountains for their loftiness; for such are the enemies of God's people, barren of righteousness, full of pride. When he says, "fire" and "flame," he means to repeat under another term, the idea of God judging and punishing. But in saying, "with Your tempest," he means, as he goes on to explain, "Your anger:" and the former expression, "You shall persecute," answers to, "You shall disturb." We must take care, however, to understand, that the anger of God is free from any turbulent emotion; for His anger is an expression for His just method of taking vengeance: as the law might be said to be angry when its ministers are moved to punish by its sanction.

As fire that burns up a forest. He did not say "fruitful trees," but "forest," which has no fruit. If anyone, then, is stubble, and has no wheat; if anyone is a forest, and has no fruit — let this perish. As a flame burning up the mountains: let the pride in them perish.

So shall you pursue them in your tempest, and in your wrath... What? will you kill them? No: you will trouble them, that they may be saved.

"Fill their faces with shame, and they shall seek Your name, O Lord" [Psalm 83:16]. Good and desirable is this which he prophesies for them: and he would not prophesy thus, unless there were even in that company of the enemies of God's people, some men of such kind that this would be granted to them before the last judgment: for now they are mixed together, and this is the body of the enemies, in respect of the envy whereby they rival the people of God. And now, where they can, they make a noise and lift up their head: but severally, not universally as they will do at the end of the world, when the last judgment is about to fall. But it is the same body, even in those who out of this number shall believe and pass into another body (for the faces of these are filled with shame, that they may seek the name of the Lord), as well as in those others who persevere unto the end in the same wickedness, who are made as stubble before the wind, and are consumed like a wood and barren mountains. To these he again returns, saying, "They shall blush and be vexed for ever and ever" [Psalm 83:17]. For those are not vexed for ever and ever who seek the name of the Lord, but having respect unto the shame of their sins, they are vexed for this purpose, that they may seek the name of the Lord, through which they may be no more vexed.

Fill their faces with shame, that they may be confounded. Why this? And they shall seek your name, O Lord. You see, then, that he prays not against them, but for their salvation.

Finally, in what follows also, see what he says. Let them be ashamed and troubled for ever and ever, and let them be confounded and perish. Let them perish according to that which is evil in them, and let that which is good be saved. Finally, see that "perdition" here does not signify abolition, but salvation.

Again, he returns to these last, who in the same company of enemies are to be made ashamed for this purpose, that they may not be ashamed for ever: and for this purpose to be destroyed in as far as they are wicked, that being made good they may be found alive for ever. For having said of them, "Let them be ashamed and perish," he instantly adds, "and let them know that Thy name is the Lord, Thou art only the Most Highest in all the earth" (ver. 18). Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. "Let them know," he says, "that Thy name is the Lord:" as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said, I Am that I Am: as if those things which are made are not, compared with Him by whom they are made. He adds, "Thou only art the Most Highest in all the earth:" or, as other copies have it, "over all the earth;" as it might be said, in all the heaven, or over all the heaven: but he used the latter word in preference, to depress the pride of earth. For earth ceaseth to be proud, that is, man ceaseth, to whom it was said, "Thou art dust;" and "why is earth and ashes proud?" when he saith that the Lord is the Most Highest above all the earth, that is, that no man's thoughts avail against those "who are called according to His purpose," and of whom it is said, "If God is for us, who can be against us?"

What follows? And let them know that your name is Lord: you alone are the Most High over all the earth. Let him who wishes exalt himself, and let him be exalted: let us say, You alone are the Most High over all the earth. However much anyone exalts himself, we have God, than whom there is none higher.