Psalm 96 [MT 97]

..."The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous" [Psalm 97:1]. It is so indeed, because the word of God hath been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God. For the sea doth not retard Him who made it. Where ships can approach, cannot the words of God? The isles are filled. But figuratively the isles may be taken for all the Churches. Why isles? Because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself doth break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed.

A Psalm of David, when his land was established. We read in the books of Kingdoms and of Chronicles that David was a warlike man, that he subjected all the surrounding nations, and reduced them under his own power. This for the moment according to the letter, so that we understand it in this way: A Psalm of David which he sang to the Lord, when, his adversaries having been conquered, he restored peace to his land, that is, to Judaea. This according to the history. But if David is interpreted as "strong in hand," and no one is strong in hand except him who conquered all nations, our David, to whom the demons cried out, "Why have you come to torment us before the time, Son of David?" — then this psalm was composed by him, when his land was established. And the holy presbyter said excellently, that this land which is established is our bodies. For truly at that time ought we to sing to God, when our land has been set in order. But let us also speak of it in another way; for it does no harm, if we understand the same thing in two or three ways. For it is written in Solomon: "You shall take these things," he says, "upon the tablet of your heart threefold." It does no harm to say something different, when it is said with one spirit. When his land was established. This land, before our David conquered all, did not have peace, but everywhere there was discord. One nation worshipped Jupiter, another Mercury, another Juno, and all the nations had different idols. The standard of the cross was raised up, and all the land was established.

The title of the psalm is prescribed thus: "When his land was restored." When it says "was restored," it is shown that it existed before, and afterward did not exist, and again was established. What then is this land of David which was restored? David's land is holy Mary, the mother of the Savior. "Who was made to him of the seed of David according to the flesh." What was promised to David was fulfilled in Mary's virginity and childbearing, where a virgin is begotten of a virgin. And thus was accomplished what is said in the Gospel, "The Word was made flesh, and dwelt among us": so that what had been promised to David might be restored to us through holy Mary.

"The Lord has reigned, let the earth rejoice." Let the earth rejoice: let it have one king, which before was held by many. "Let the many islands be glad." It is said in a certain prophet: "Speak to the inhabitants of this island," that is, to the inhabitants of Jerusalem. You see, then, that Jerusalem is called an island. Before David's land was restored, therefore, only the one island of Judea rejoiced; but now, David's land having been restored, it is said, "Let the many islands be glad." By the many islands we can mean the various provinces or cities of the believing peoples, or we shall interpret them as the various churches. For just as islands are beaten this way and that by the waves of the sea, so also the churches are indeed beaten by the various storms of temptations, but are not overturned.

The Lord has reigned, let the earth exult. Let the whole earth, and all the world, which had before been subjected to demons and idols, rejoice now that the Lord reigns. The Lord has reigned. The Lord the Creator who made you, he himself has reigned. O you who before were subjected under the lord the devil, now you are subjected under the Lord the Creator. Let the many islands be glad — the holy presbyter spoke well of our souls, which are battered this way and that by various thoughts as if by various waves. But let us also call the churches islands. And indeed it is said in another place too: "Many islands shall be converted to me." Do you wish to know that the churches are called islands? It is said in the prophet in the person of the Lord: "Speak," he says, "to the inhabitants of this island." Let the many islands be glad. For just as islands are set in the midst of the sea, so also the churches are set as it were in the midst of the sea of this world, and thus they are battered by persecutions as if by diverse waves. But these islands are battered daily, yet they are not overthrown. They are indeed in the sea, but they have Christ for their foundation, who cannot be moved.

For if the earth has to suffer either joy or injury, it is simply on people's account, that they may suffer the joy or the sorrow through the events that happen to their dwelling place, whereby they will rather have to pay the penalty that, simply on their account, even the earth must suffer. When, therefore, God even threatens the earth, I would prefer saying that he threatens the flesh. So likewise, when he makes a promise to the earth, I would rather understand him as promising the flesh; as in that passage of David: "The Lord is King, let the earth be glad," meaning the flesh of the saints, to which appertains the enjoyment of the kingdom of God.

"Clouds and darkness are round about Him: righteousness and judgment are the direction of His seat" [Psalm 97:2]....The Lord Himself saith: "For judgment I am come into this world; that they which see not might see, and that they which see might be made blind." [John 9:39] They who seem unto themselves to see, who think themselves wise, who think healing not needful for them, that they may be made blind, may not understand. And that "they which see not may see;" that they who confess their blindness may obtain to be enlightened. Let there be therefore "clouds and darkness round about Him," for those who have not understood Him: for those who confess and humble themselves, "righteousness and judgment are the direction of His seat." He called those who believe in Him His seat: for from them hath He made Himself a seat, since in them Wisdom sitteth; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. "The soul of the righteous is the seat of Wisdom." Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sitteth in them, judging from them, and guiding them. ...

Cloud and darkness are round about him. Two things are round about the Lord, cloud and darkness. I think this is the cloud of which it is said in the Gospel: "And a bright cloud overshadowed them" — at that time when the Lord was transfigured, and the apostles fell down, and a bright cloud overshadowed them. I think these are the clouds to which the Lord commanded that they should not rain rain upon Israel. I think these are the clouds of which it is said in another place: "Your truth reaches even to the clouds" — that truth of the Lord which says in the Gospel: "I am the way and the truth and the life." The truth of God is Christ. The truth of the Lord reaches even to the clouds. The clouds are the apostles and the prophets; to these it was commanded that they should not rain rain upon Israel. For from the time — according to the history, as it is written in the book of Judges — that the fleece was dried up, the rain has run out over the whole world. What is said is this: Israel was dried up, and the rain ran out over the whole world. Cloud and darkness are round about him. "The Lord comes into Egypt upon a light cloud." See what he says. The Lord comes, the Lord and Savior, into this Egypt, in which we are: into the place of darkness, where Pharaoh is, the Lord comes. He comes only upon a light cloud. What is this light cloud? It seems to me to be holy Mary, weighed down by no human seed. This light cloud came into the world, and carries with it the Creator of the world. And what is said there in Isaiah? "The Lord comes into Egypt upon a light cloud: and the idols of Egypt shall be shattered." The Lord comes, and the idols of Egypt were shaken and struck and destroyed. This cloud destroyed the Serapeum in Alexandria; not the emperor, a mortal man, but this cloud which came into Egypt. Cloud and darkness are round about him. We have spoken of the cloud: let us speak of the darkness. The Lord is in darkness. The Lord is either in light, or in darkness. He is in light for beginners: for to beginners he speaks more simply; but those who are perfect, to them he speaks mystically. And indeed to the apostles he did not speak as to the crowds, but he spoke inwardly. And what does he say? "He that has ears to hear, let him hear." So this is what he means, and darkness is round about him: that is, and mysteries are round about him. Therefore it is said also in Exodus: "And all the people," he says, "stood below; but Moses alone entered into Mount Sinai, into the darkness." For not all the people of God could know the mysteries which Moses alone could know. It is said of God: "He made darkness his hiding-place."

Justice and judgment are the setting-right of his throne. What does he mean, the setting-right of his throne? He ought to have said, the stability of his throne. When therefore it is said, the setting-right of his throne, it is shown that whatever is set right was crooked before it was set right. The judgment of God, therefore, before it comes to judge, seems as it were crooked: now the judgment seems to be unjust and crooked. For when wicked men are made rich and the holy are poor, does not the judgment of God seem to be crooked? But when he shall come to judge, so as to render to each one according to his works, at that time his throne shall be as it were set right. And indeed, do you wish to know that it is spoken of the judge?

"Cloud and darkness are round about him." No one doubts that this is of the Lord Savior, round about whom was cloud and darkness — the flesh which he deigned to assume; although he is said to have appeared, in the Gospel of John. "And he appeared to us." He appeared indeed to the apostles, but from the Jews he was concealed. To those he is shown on the mountain, from these he is concealed in the valley of humility: those he builds up with beatitudes, to these he speaks in parables, so that seeing they might not see, because of their unbelief. "Cloud and darkness are round about him." He appeared as he willed, not as his nature demanded. "And he made darkness his hiding place." If God is light, how can light dwell in darkness? There darkness signifies our knowledge and weakness: because we cannot gaze upon his majesty. For if human eyes cannot direct themselves at the rays of this sun which was created, which is our fellow-servant, how much more, in the Sun of Justice, are there darkness and gloom round about him, so that he cannot be understood or seen by us? This is what we read of holy Moses: "And he entered into the darkness of the cloud," that he might see God, whom he could not see without a cloud. This he says also in Isaiah: "The Lord shall come into Egypt on a light cloud," that is, in holy Mary. On a light cloud, because he was not weighed down by human seed.

"Justice and judgment are the correction of his throne." When it says "correction," it is shown that before it was crooked. "Justice and judgment are the correction of his throne." Before the Lord came in the flesh, there was inequality, because God was known only in Judea. He came, and all the earth acknowledged the one and the same Creator whom Judea had known: and the correction of his throne was made.

"There shall go a fire before Him, and burn up His enemies on every side" [Psalm 97:3]. We remember having read in the Gospel, He shall say, "Depart into everlasting fire, prepared for the devil and his angels." [Matthew 25:41] I do not think it is said of that fire. Why do I not? Because he speaketh of some fire, which shall go before Him, before He cometh to judgment. For it is said, that the fire goeth before Him, and burneth up His enemies on every side, that is, throughout the whole world. That fire will burn after His advent: this, on the contrary, will go before Him. What fire then is this? ...Behold, we have understood the fire that goeth before Him, that is to be understood of a kind of temporal punishment of the unbelieving and ungodly: let us understand the fire, if possible, of the salvation of the redeemed also; for thus we had proposed. The Lord Himself saith: "I am come to send fire on the earth:" [Luke 12:49] "fire" in the same way as a "sword;" as in another passage He saith, that He was not come to send peace, but a sword, upon earth. [Matthew 10:34] The sword to divide, the fire to burn: but each salutary: for the sword of His own word hath in salutary wise separated us from evil habits. For He brought a sword, and separated every believer either from his father who believed not in Christ, or from his mother in like manner unbelieving: or at least, if we were born of Christian parents, from his ancestors. For no man among us had not either a grandsire, or great grandsire, or some ancestry among the heathen, and in that unbelief which is accursed before God. We are separated from that which we were before; but the sword which separateth, but slayeth not, hath cut between us. In the same way the fire also: "I am come to send fire upon the earth." Believers in Him were set on fire, they received the flame of love: and for this reason when the Holy Spirit itself had been sent to the Apostles, It thus appeared: "cloven tongues, like as of fire." [Acts 2:3] Burning with this fire they set out on their march through the world, to burn and set on fire His enemies on every side. What enemies of His? They who forsaking the God who made them, adored the idols they had made. ...

Fire will precede the face of the Judge, by which the face of the earth will be burned up, so that the figure of this world will perish by the conflagration of worldly fires, just as the flood came about by the inundation of waters.

Since in the final judgment, on account of the severity of the judge to be displayed, it is necessary that the hearts of all be terrified, and especially of sinners, who despised the Lord of all things, so that every creature may receive divine zeal and be conformed to its Author, and also conformed to its inhabitant: it is necessary that the foundations of the entire world be most horribly shaken. And because nothing more intensely and swiftly and horribly in its action moves the other elements than fire rushing together from here and there on every side: hence it is that fire must precede the face of the judge himself, not from one side only, but from every part of the world, so that there may be a convergence of elemental and terrestrial fire, of purgatorial and also infernal fire, so that by infernal fire the reprobate may be burned, by purgatorial fire the just may be purged, by terrestrial fire these things born of the earth may be consumed, by elemental fire the elements may be refined and disposed toward the face of renewal, and together with this all other things may be disturbed, so that not only men and demons, but even the Angels beholding may be terrified.

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

A fire shall go before him. Let him who is holy not fear this fire; let him who is a sinner fear it. This fire purges the holy, consumes sinners. A fire shall go before him. "Who makes his angels spirits, and his ministers a burning fire." I think these are the fires, that is, his angels. These angels, therefore, that is his fire, shall go before him. These angels — whom do they consume? Whoever is wood, hay, stubble. But he who is gold, silver, and precious stones shall indeed be cast into the fire, but shall be found the cleaner.

"Fire shall go before him." The Lord is pure, "he dwells holy among the holy": we cannot be joined to him, unless fire first has burned up our vices. "For of what sort each one's work is, fire shall prove." "And it shall inflame his enemies round about." God does not inflame his enemies as enemies, but as friends: for he burns away the vices of his enemies, that out of enemies he may make friends.

If, however, those whom God has accepted and the believers shall attain salvation, it is necessary that those whom God has rejected and the unbelieving should incur the opposite issue, even the loss of salvation. Now here is a judgment, and those who hold it out before us belong to the Creator. Whom else than the God of retribution can I understand by the one who shall "beat his servants with stripes," either "few or many," and shall exact from them what he had committed to them? Whom is it suitable for me to obey, but him who remunerates? Your Christ proclaims, "I have come to send fire on the earth." That most lenient being, the Lord who has no hell, not long before had restrained his disciples from demanding fire on the churlish village. Whereas he burned Sodom and Gomorrah with a tempest of fire. Of him the psalmist sang, "A fire shall go out before him and burn up his enemies round about." By Hosea he uttered the threat, "I will send a fire on the cities of Judah"; and by Isaiah, "A fire has been kindled in my anger." He cannot lie. If it is not he who spoke even out of the burning bush, it can be of no importance what fire you insist on being understood.

"His lightnings gave shine unto the world" [Psalm 97:4]. This is great joy. Do we not see? Is it not clear? His lightnings have shined unto the whole world: His enemies have been set on fire, and burnt. All that gainsaid has been burnt, and "His lightnings have given shine unto the world." How have they shone? That the world might at length believe. Whence were the lightnings? From the clouds. What are the clouds of God? The preachers of the truth. But you see a cloud, misty and dark in the sky, and it has I know not what hidden within it. If there be lightning from the cloud, a brightness shines forth: from that which you despised, has burst forth that which you may dread. Our Lord Jesus Christ therefore sent His Apostles, as His preachers, like clouds: they were seen as men, and were despised; as clouds appear, and are despised, until what you wonder at gleams from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose. [Acts 9:40] His human form was a cloud, the splendour of the miracle was the lightning. So in their words, so in their deeds, when they do things to be wondered at, and utter words to be wondered at, "His lightnings gave shine unto the world; the earth saw it, and was afraid." Is it not true? Does not the whole Christian world at length exclaim, Amen, afraid at the lightnings which burst forth from those clouds?

His lightnings have shone upon the world. The philosophers say that lightnings are generated from the collision of clouds. For unless the sound is first heard, the lightnings are not seen. This is said also of the flint-stone: that unless they are struck together, the fire in the middle does not come forth. This we have said according to the natural history, and we are still speaking to little ones. We have therefore stated the nature of things, so that from the nature of things we may bring forth something spiritual. The stone which is commonly called flint, if it is alone, cannot send forth fire: but if it is struck together with another stone, the fire in the middle is struck out. Suppose for me that Jeremiah, Isaiah, Elijah are a cloud: and that Paul too, and Peter, and the rest of the apostles are a cloud. These clouds, therefore, when they have been struck together among themselves, send forth the fire in the middle, and it gives light to the world. His lightnings have shone upon the world; the earth saw and was shaken. The lightnings of the apostles shone in the whole world, and the earth was shaken. They spoke, and the whole world heard the thunder of their voice. They had two things together: both a mighty voice, and the splendor of lightnings. These lightnings enlightened those who believed, and burned up those who did not believe.

"His lightnings gave light to the world." This is what is said in Jeremiah: "The Lord who made the world in his wisdom, who brought clouds from the end of the earth, made lightnings into rain." "His lightnings gave light to the world." The philosophers who are accustomed to dispute about the natures of things say that, unless clouds coming against each other are dashed together, fire cannot slip out of them; but when they have been driven, by a certain contest among themselves, into thunders, then lightning slips out of them. Which likeness we can also understand from fired stones. We have said this so that we may more easily see something similar to the mystery of the Savior. We have our own clouds, the prophets and the apostles; whence also elsewhere it is said, "Your truth reaches even to the clouds." If his truth reaches even to the clouds of this air, how is it said elsewhere, "Truth has arisen from the earth"? Therefore what it says is this: "Your truth reaches even to the clouds." It certainly signifies the prophets and apostles: which clouds, unless they have been dashed together among themselves, cannot give their splendor; but if in one course they come to thunder together, lightnings fall in the whole world. Do you wish to know how the saints are called clouds in the Scriptures? It is said in Isaiah: "I will command the clouds not to rain rain upon them." Moses was a cloud, and therefore he spoke: "Let my speech be awaited like rain." The epistles of the apostles are our spiritual rains. For what does Paul say in the epistle to the Hebrews? "For the earth, drinking in the rain that often comes upon it," and the rest. And again: "I planted, Apollos watered." "It saw, and the earth was moved." In the whole world the earth felt the lightning words of the Lord, and was moved — the earth which, before it was moved, was hard, and was not able to receive the word of the Lord. The Lord looked upon it, "who looks upon the earth and makes it tremble." What is this, "makes it tremble"? "Upon whom else shall I rest, except upon the humble and quiet one, who trembles at my words?"

"The hills melted like wax at the presence of the Lord" [Psalm 97:5]. Who are the hills? The proud. Every high thing raising itself against God, at the deeds of Christ and of the Christians, trembled, yielded, and when I say, what has been already said, "melted," a better word cannot be found. "The hills melted like wax at the presence of the Lord." Where is the elevation of powers? Where the hardness of the unbelieving? The Lord was a fire unto them, they melted at His presence like wax; so long hard, until that fire was applied. Every height has been levelled; it dares not now blaspheme Christ: and though the Pagan believes not in Him, he blasphemes Him not; though not as yet become a living stone, yet the hard hill has been subdued. "At the presence of the Lord of the whole earth:" not of the Jews only, but of the Gentiles also, as the Apostle says; for He is not the God of the Jews alone, but of the Gentiles also. [Romans 3:29] He is therefore the Lord of the whole earth, the Lord Jesus Christ born in Judæa, but not born for Judæa alone, because before He was born He created all men; and He who created, also new created, all men.

The mountains flowed away like wax. To me these mountains seem to be the powers of the demons. Or certainly the mountains are proud men, whoever they be. This fire does not consume the humble, but whoever are mountainous. And indeed, whenever a lightning-bolt is sent forth, it strikes with difficulty those who are in the valley, but always those who are on the mountain.

"The mountains flowed like wax before his face." By "mountains" he means the lofty powers. Those who before were raised up to heaven through pride, at the coming of the Lord were humbled; and those who were hardened by too great a boasting of vanity, afterward were softened by the heat of divine wisdom.

"The heavens have declared His righteousness: and all the people have seen His glory" [Psalm 97:6]. What heavens have declared? "The heavens declare the glory of God." Who are the heavens? Those who have become His seat; for as God sits in the heavens, so does He sit in the Apostles, so does He sit in the preachers of the Gospel. Even thou, if you will, shall be a heaven. Do you wish to be so? Purge from your heart the earth. If you have not earthly lusts, and hast not in vain uttered the response, that you have "lifted up your heart," you shall be a heaven. "If you be risen with Christ," says the Apostle to believers, "set your affection on things above, not on things of the earth." [Colossians 3:1-2] You have begun to set your affection upon things above, not on things upon earth; have you not become a heaven? Thou carriest flesh, and in your heart you are already a heaven; for your conversation will be in heaven. [Philippians 3:20] Being such, thou also declarest Christ; for who of the faithful declares not Christ?...Therefore the whole Church preaches Christ, and the heavens declare His righteousness; for all the faithful, whose care it is to gain unto God those who have not yet believed, and who do this from love, are heavens. From them God thunders forth the terror of His judgment; and he who was unbelieving trembles, and is alarmed, and believes. He shows unto men what power Christ had throughout the world, by pleading with them, and leading them to love Christ. For how many this day have led their friends either to some pantomimist, or flute-player? Why, except from their liking him? And do ye love Christ. For He who conquered the world has exhibited such spectacles, as that no man can say that he finds in them cause for blame. For each person's favourite in the theatre is often vanquished there. But no man is vanquished in Christ: there is no reason for shame. Seize, lead, draw, whom you may: be without fear, you are leading unto Him, who displeases not those who see Him; and ask ye Him to enlighten them, that they may behold to good account.

The heavens have announced his justice. These are the heavens of which it is said also in the eighteenth psalm, "The heavens declare the glory of God." The heavens announce his justice: the earth does not announce it. Whoever is heaven does not fear the just God: whoever is of the heavens does not fear to announce his justice: whoever is holy and is heaven, he does not fear the just God. But the sinner seeks a merciful God.

"The heavens announced his justice, and all peoples saw his glory." In these two little verses two things are signified: the heavens announce the justice of the Lord, and all peoples see his glory. For unless someone has become heaven, he cannot announce the justice of the Lord. For if to the sinner it is said, "You are earth, and into earth you shall go," why should it not be said to the just one, "You are heaven, and into heaven you shall go"? For we do not bear the image of the earthly, but the image of the heavenly: since "our citizenship is in the heavens." If anyone, therefore, walks upon the earth, although in the flesh yet not according to the flesh, that one can freely announce the justice of the Lord. For if someone less knowing should suffer a scruple, and say, "What is it that we see the just in this life pressed down by labors and want, and sinners flourishing in riches and every comfort?" — unless the churchman has been instructed in the divine Scriptures, how can he show the justice of God in cases of this kind? But if he labors in the meditation of the law day and night, he will easily answer, that the brief lowliness of the present time is to be compensated afterward by eternal rewards. For it is much better for someone, for the sake of the Lord, in the small span of his life, to endure voluntary poverty, that he may in the future enjoy eternal riches, than here to abound in luxuries, and afterward be tortured with intolerable punishments. "And all peoples saw his glory." Those who before were scandalized at the cross of the Lord, because by themselves they could not recognize him, afterward, when the heavens announced the justice of God, glorify God.

"Confounded be all they that worship carved images" [Psalm 97:7]. Hath not this come to pass? Have they not been confounded? Are they not daily confounded? For carved images are images wrought by the hand. Why are all who worship carved images confounded? Because all people have seen His glory. All nations now confess the glory of Christ: let those who worship stones be ashamed. Because those stones were dead, we have found a living Stone; indeed those stones never lived, so that they cannot be called even dead; but our Stone is living, and hath ever lived with the Father, and though He died for us, He revived, and liveth now, and death shall no more have dominion over Him. This glory of His the nations have acknowledged; they leave the temples, they run to the Churches. Do they still seek to worship carved images? Have they not chosen to forsake their idols? They have been forsaken by their idols. "Who glory in their idols." But there is a certain disputer who seemeth unto himself learned, and saith, I do not worship that stone, nor that image which is without sense;...I worship not this image but I adore what I see, and serve him whom I see not. Who is that? Some invisible deity, he replieth, who presideth over that image. By giving this account of their images, they seem to themselves able disputants, because they do not worship idols, and yet do worship devils. "The things," brethren, saith the Apostle, "which the Gentiles sacrifice, they sacrifice unto devils, and not to God; we know that an idol is nothing: and that what the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils." Let them not therefore excuse themselves on this ground, that they are not devoted to insensate idols; they are rather devoted to devils, which is more dangerous. For if they were only worshipping idols, as they would not help them, so they would not hurt them; but if thou worship and serve devils, they themselves will be thy masters....

Why did the Lord place the figment of the human mind among idolatry, since a figment is nothing in reality? An idol is nothing; rather, it is referred to that which exists in estimation. Concerning idolatry with respect to the figment of the human mind, it is said in the Psalm: Let all be confounded who adore graven things, and who glory in their idols. That man is inclined to adore his own figment and thus to glory in adoring it — this is the supreme perversion.

"Let all be confounded who worship graven images." If the prophet is blessed, being blessed he never knew how to curse; and therefore in that which he says, "Let them be confounded," it is not against them, but for them: for he prays that they may be confounded in their error, and be converted to the true and only God, the Creator.

"Sion heard of it, and rejoiced" [Psalm 97:8]. What did Sion hear? That all His Angels worship Him....For the Church was not as yet among the Gentiles; in Judæa the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized. [Acts 10:47] But ye know what happened, that they might be baptized: the reader indeed has not reached this point, but, nevertheless, some recollect; and let those who do not recollect, hear briefly from me. The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized....What did Sion hear, and rejoice at? That the Gentiles also had received the word of God. One wall had come, but the corner existed not as yet. The name Sion is here peculiarly given to the Church which was in Judæa. "Sion heard of it, and rejoiced: and the daughters of Judah were glad." Thus it is written, "The apostles and brethren that were in Judæa heard." See if the daughters of Judæa rejoiced not. What did they hear? "That the Gentiles had also received the word of God."...Therefore, "The daughters of Judah rejoiced because of Your judgments, O Lord." What is, because of Your judgments? Because in any nation, and in any people, he that serves Him is accepted of Him: for He is not the God of the Jews only, but also of the Gentiles. [Romans 3:29]

"The daughters of Judea rejoiced because of your judgments, O Lord." What does this sense intend, "The daughters of Judea rejoiced," and not "the sons"? Let us understand first what "Judea" is interpreted to mean: and when we have known the interpretation, let us see what are the daughters of the interpretation. "Judea," then, is interpreted "confession." Whatever soul confesses God is a daughter of Judea. Therefore we call all the souls of believers the daughters of Judea, which rejoice at the judgments of God. For unless the soul has been faithful, it does not rejoice at the judgments of God. "My house has collapsed, I have lost my riches in shipwreck, my son has died to me, my servant has fled and carried off my goods, I who before was rich am now consumed by want": unless I am a daughter of Judea, I do not rejoice in the judgments of God. The soul of blessed Job was a daughter of Judah, which in the losses of household things thus consoled itself, saying: "The Lord gave, the Lord has taken away, blessed be the name of the Lord: naked I came forth from my mother's womb, naked also shall I go" — let there be understood, "into the earth." First, made poor from rich, he lost his substance together with his sons: pressed down alike by want and bereavement, at last he came to the utmost misery, struck with the royal disease and an incurable wound: incurable to men, but curable with God. What human medicine could not heal, patience and faith healed. He sat upon the dunghill, and in his soul he walked about in paradise. With his whole body rotting, his tongue alone was preserved to him — the tongue that was to blaspheme the Lord. See the craft of the ancient enemy. He tore away the substance of the just man by hostile plunder, crushed his sons with ruin, struck the man himself with a grievous wound and the horror of his whole body: he left him nothing except his tongue and his wife, so that the one might tempt and the other blaspheme. The devil was mindful of his former craft, by which he once deceived Adam through the woman: so also he assails this man through his wife, reckoning that he can always deceive men through the woman, not considering that one man was cast down through a woman, and now through a woman the whole world has been saved. Eve comes into your mind, but consider Mary: she cast us out of paradise, this one leads us back to heaven. Let us return to the order of the psalm.

But you will say, "I am a girl delicately reared, and I cannot labor with my hands. Suppose that I live to old age and then fall sick, who will take pity on me?" Hear Jesus speaking to the apostles: "Take no thought what you shall eat; nor yet for your body, what you shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they do not sow, neither do they reap or gather into barns; yet your heavenly Father feeds them." If clothing should fail you, set the lilies before your eyes. If hunger should seize you, think of the words in which the poor and hungry are blessed. If pain should afflict you, read, "Therefore I take pleasure in infirmities," and "There was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." Rejoice in all God's judgments, for does not the psalmist say, "The daughters of Judah rejoiced because of your judgments, O Lord"? Let the words be ever on your lips: "Naked came I out of my mother's womb, and naked shall I return there"; and "We brought nothing into this world, and it is certain we can carry nothing out."

See if this be not the reason for the joy of the daughters of Judah. "For Thou, Lord, art most high over all the earth" [Psalm 97:9]. Not in Judaea alone, but over Jerusalem; not over Sion only, but over all the earth. To this whole earth the judgments of God prevailed, so that it assembled its nations from every quarter: judgments with which they who have cut themselves off have no communion: they neither hear the prophecy, nor see its completion; "For Thou, Lord, art most high over all the earth: Thou art exalted far above all gods." What is "far"? For it is said of Christ. What then meaneth "far," except that Thou mayest be acknowledged coequal with the Father? What meaneth, "above all gods"? Who are they? Idols have not life, have not sense: devils have life and sense; but they are evil. What great thing is it that Christ is exalted above devils? He is exalted above devils: but neither is this very great; the heathen gods indeed are devils, but "He is far above all gods." Even men are styled gods: "I have said, Ye are gods: and ye are all the children of the Most Highest:" again it is written, "God standeth in the congregation of princes: He is a Judge among gods." Jesus Christ our Lord is exalted above all: not only above idols, not only above devils; but above all righteous men. Even this is not enough; above all Angels also: for whence otherwise is this, "Worship Him, all ye gods"? "Thou art far exalted above all gods."

What then do we all, who have assembled before Him, before Him who is exalted far above all gods? He hath given us a brief commandment, "O ye that love the Lord, see that ye hate the thing which is evil!" [Psalm 97:10]. Christ doth not deserve that with Him thou shouldest love avarice. Thou lovest Him: thou shouldest hate what He hateth. There is a man who is thine enemy, he is what thou art; ye are the work of one Creator, with the same nature: and yet if thy son were to speak unto thine enemy, and come to his house, and constantly converse with him, thou wouldest be inclined to disinherit him; because he speaketh with thine enemy. And how so? Because thou seemest to say Justly, Thou art my enemy's friend, and seekest thou aught of my property? Attend then. Thou lovest Christ: avarice is Christ's foe; why speak with her? I say not, speak with her; why dost thou serve her? For Christ commandeth thee to do many things, and thou dost them not; she commandeth thee, and thou dost them. Christ commandeth thee to clothe the poor man: and thou dost it not; avarice biddeth thee defraud, and this thou dost in preference. If such be the case, if such thou art, do not very confidently promise thyself Christ's heritage. But thou sayest, I love Christ. Hence it appeareth that thou lovest what is good, if thou shalt be found to hate what is evil. ...

I should not pass over without investigating the significance of the phrases, to love God and to love one's neighbor. A person who loves God will do the following: obey his command in all respects; observe his laws and precepts; attempt to sanctify himself because God is holy, as is written: "Be holy, because I the Lord your God am holy"; fulfill the direction of the prophet: "You that love the Lord, hate evil"; think of nothing but divine and heavenly subjects, for God is a lover of nothing but holiness, justice and piety; do only what God seems to love.

Let us love, let us love freely: for we love God, than whom we find nothing better. Let us love Him for Himself, and ourselves in Him, yet for His sake. For he truly loves a friend, who loves God in the friend, either because He is in him, or that He may be in him. This is true love: if we love ourselves for another reason, we hate rather than love. For he who loves iniquity: what does he hate? perhaps his neighbor, perhaps his neighbor's wife? Let him shudder, he hates his own soul. Hatred of the soul, love of wickedness. Therefore, against the hatred of wickedness, love of the soul. You who love the Lord, hate evil. God is good, what you love is evil, and you love yourself in evil: how do you love God when you still love what God hates?

"You who love the Lord, hate evil." If the Lord is good... For what do we read? "The good shepherd lays down his life for his sheep." And again in another parable: "Friend, if I am good, why is your eye evil?" "You who love the Lord, hate evil." Two loves cannot be contrary to each other in one man. Just as there is no consent of Christ with Belial, of justice and iniquity, so it cannot happen that one soul love both good and evil. "You who love the Lord, hate evil": the devil. The love and the hatred of each consists in deed. "For he who loves me will keep my commandments." But concerning the part of the devil, what is said? "But through the envy of the devil death entered into the world; therefore they imitate him who are of his part." Or certainly it is to be understood simply: You who love the things that are good, hate the things that are evil. You cannot love good, unless you hate evil.

"The Lord guards the souls of his saints." A most beautiful order: he who loves good and hates evil, what does he deserve from the Lord, except that he be guarded by him? "He will free them from the hand of the sinner." Here a question arises: If the Lord guards the souls of his saints, and frees them from the hand of the sinner, how are the martyrs crushed in persecution? how did the impious Nero, with sentence given, condemn Peter and Paul to death on one day, if the Lord guards the souls of his saints? Attend diligently to what he says. "The Lord guards the souls of his saints": he said "souls," not "bodies." "Do not fear those," he says, "who kill the body, but cannot kill the soul; but fear him who can kill both body and soul in Gehenna." How, then, does the Lord guard the souls of his saints? In martyrdom. "Precious in the sight of the Lord is the death of his saints." In martyrdom, therefore, blood is poured out, so that the soul may be freed from temptations: so that it may leave the brief life, and migrate to the eternal: so that it may leave persecution, and go to the One who crowns us, our Lord Jesus Christ. To whom is honor and glory unto ages of ages. Amen.

But perhaps you will say, I lose this light. "There is sprung up a light for the righteous" [Psalm 97:11]. What light do you fear you may lose? Do you fear you may be in darkness? Fear not you may lose light; nay, fear lest while you are guarding against the loss of this light, you may lose that true light. For we see to whom that light is given which you fear losing, and with whom it is shared. Do the righteous only see this sun, when He makes it rise over the just and unjust, and rains upon the just and unjust? [Matthew 5:45] Wicked men, robbers, the unchaste, beasts, flies, worms, see that light together with you. What sort of light does He keep for the righteous, who gives this even to such as these? Deservedly the Martyrs beheld this light in faith; for they who despised this light of the sun, had some light in their eyes, which they longed for, who rejected this. Do you imagine that they were really in misery, when they walked in chains? Spacious was the prison to the faithful, light were the chains to the confessors. They who preached Christ amid their torments, had joy in the iron-chair. What light has sprung up for the righteous? Not that which springs up for the unrighteous; not that which He causes to rise over the good and bad. There is a different light which springs up to the righteous; of which light, that never rose upon themselves, the unrighteous shall in the end say, "Therefore have we erred from the way of truth, and the light of righteousness has not shined upon us, and the sun of righteousness rose not upon us." [Wisdom 5:6] Behold, by loving this sun they have lain in the darkness of the heart. What did it profit them to have seen with their eyes this sun, and not in mind to have seen that light? Tobit was blind, but he used to teach his son the way of God. You know this, that Tobit warned his son, and said to him, "Son, give alms of your substance; because that alms suffer not to come into darkness." [Tobit 4:7, 10] Even he who was in darkness spoke thus....Do you wish to know that light? Be true-hearted. What is, be true-hearted? Be not of a crooked heart before God, withstanding His will, and wishing to bend Him unto you, and not to rule yourself to please Him; and you will feel the joyful gladness which all the true-hearted know.

"Be glad, you righteous" [Psalm 97:12]. Perhaps already the faithful hearing the word, "Be glad," are thinking of banquets, preparing cups, waiting for the season of roses; because it is said, "Be glad, you righteous!" See what follows, "Be glad in the Lord." You are waiting for the season of spring, that you may be glad: you have the Lord for joyful gladness, the Lord is always with you, He has no special season; you have Him by night, you have Him by day. Be true-hearted; and you have ever joy from Him. For that joy which is after the fashion of the world, is not true joy. Hear the prophet Isaiah: "There is no joy, says my God, to the wicked." [Isaiah 57:21] What the wicked call joy is not joy, such as he knew who made no account of their joy: let us believe him, brethren. He was a man, but he knew both kinds of joy. He certainly knew the joys of the cup, for he was a man, he knew the joy of the table, he knew the joys of marriage, he knew those joys worldly and luxurious. He who knew them says with confidence, "There is no joy to the wicked, says the Lord." But it is not man who speaks, it is the Lord....But you say, I see not that light which Isaiah saw. Believe, and you shall see it. For perhaps you have not the eye to see it; for it is an eye by which that beauty is discerned. For as there is an eye of the flesh, by means of which this light is seen: so there is an eye of the heart, by which that joy is perceived: perhaps that eye is wounded, dimmed, disturbed by passion, by avarice, by indulgence, by senseless lust; your eye is disturbed: you can not see that light. Believe, before you see; you shall be healed, and shall see.