Liber De Expositione Psalmorum

THE BOOK ON THE EXPOSITION OF THE PSALMS. PREFACE. The Psalter is like a great house, which indeed has one outer key at the door, but in the various inner chambers it has its own keys. Although the one larger key of the great door is the Holy Spirit, yet each individual chamber has its own little keys. Therefore, if someone throws away the confused key of the house, when he wishes to open a chamber, he cannot, unless he finds the key. Thus, individual psalms are like individual cells, having their own keys. And so the great door of that house is the first psalm, which begins thus: PSALM ONE. Blessed is the man who has not gone forth in the counsel of the impious. Some think that the key of this psalm is to be referred to the person of our Lord Christ: that this blessed man is Christ according to his humanity. The intention is good, but it is inexperience. For if the blessed man is Christ, and Christ gave the law, how is it now said of Christ: "but his will is in the law of the Lord"? Then, how is he compared to a tree, and it is said: "And he will be like a tree that is planted beside the courses of waters"? For if he is compared to a tree, and everything that is compared is less than that to which it is compared, then the tree is greater than the Lord, who is compared to a tree. You see, therefore, that the psalm cannot be interpreted concerning the person of the Lord.

But generally it is said of any righteous man, although many think it was said of Joseph of Arimathea, who did not go into the council of the Jews, and did not stand in the way of sinners, and did not sit in the chair of the Pharisees. Yet we interpret what others interpret specifically of him, generally of the righteous man. Blessed is the man who did not go into the council of the impious. We read in Genesis that Adam was cursed when it is said, "Cursed is the earth in your works" (Gen. 3:17). Therefore the curse of the first man is now undone by a blessing. As if in the Old Law one beatitude is set forth, but in the Gospel eight beatitudes are named together (Matt. 5). Blessed is the man who did not go into the council of the impious. Blessed is the man, not the human being, but the man: the man who has attained to the perfect man, Christ, who did not go into the council of the impious. He described three general sins of men: for we either think, or do, or teach. First we think; then when we have thought, we turn thought into deeds; when we have done something of a deed, it also happens that we teach others what we ourselves have done. Blessed is the man who did not go into the council of the impious, who did not think evil; and did not stand in the way of sinners, and did not sit in the chair of the pestilent. That is, he neither taught others, nor stood in the way of sinners. It is difficult for someone not to sin.

Finally, both John and the Evangelist say: "He who denies that he has committed a sin lies, and is a liar" (1 John 1:8). Therefore, if we all sin, but no one is blessed except he who does not sin, then because we all sin, no one is blessed. But see what it says: "and did not stand in the way of sinners"; it did not say, "Blessed is the man who has not sinned," but "Blessed is the man who has not persisted in sin, and did not stand in the way of sinners." I sinned yesterday; I am not blessed. If I do not stand in sin, if I draw back, I am already blessed. "And did not sit in the chair of pestilence." Just as it said "stood" there, so here it says "sat": just as there he who did not persist in sin is blessed, so here he who did not persist in and sit in evil teaching is blessed. What then? You see for yourselves how blessedness is granted in three ways: if we do not think evil, if we do not persist in sin, if we do not teach those things which are evil. This is what the prophet says: "Concerning three and four sins I will not turn her back," says the Lord (Amos 1:9). He says this eight times; Amos, however, speaks this. That is, you thought it, I forgave; you did it, I forgave; should you also teach evil? This is what is said: "Concerning three and four sins He will not be angry with you," says the Lord. "And he will meditate on His law day and night.

He said three things which he ought not to have done: not to go in the counsel of the impious, and not to stand in the way of sinners, and not to sit in the chair of pestilence. He said three things which we ought not to do; he says two things which we ought to do; for it is not enough for us to flee evils, unless we pursue goods. But "his will is in the law of the Lord." He did not say "fear," but "his will"; for many act from fear, but the fear of the doer has no reward. But "his will is in the law of the Lord," so that he wishes to do what the Lord has commanded. "And he will meditate on his law day and night": speech cannot explain how much the mind conceives. But "his will is in the law of the Lord." Someone says: Behold, I wish to do the law of God, therefore I am blessed because I wish it; but see what follows: it is not enough to wish the law of God, but "he will meditate on his law day and night." He will meditate day and night. Let someone say: human nature cannot endure this, for one must also walk, and drink, and eat, and sleep, and procure those things which are necessary for life. How will he meditate on the law of God day and night? especially since the Apostle says, "praying without ceasing" (1 Thess. 5:17). Surely at the time when I sleep, I cannot pray? Therefore, meditation on the law is not in reading, but in doing. Finally, it is said in another place: "Whether you eat, whether you drink, whether you do anything, do everything in the name of the Lord" (1 Cor. 10:31).

If I give alms, I meditate on the law of God; if I visit the sick, my feet meditate on the law of God; if I do those things which are commanded, what others meditate with their mouth, I meditate with my body. The Jews, therefore, meditate with their mouth; our meditation is action. He said, then, three things which we ought not to do; he said two things which we ought to do: he who has done this, what reward will he merit? And it will be like a tree which is planted beside the courses of waters, which will give its fruit in its own time. And its leaf will not fall. Those who interpret simply say that, just as a tree, if it has been planted near waters, necessarily becomes green and does not dry up, because its roots have moisture from which they live, so whoever meditates on the law of God, the meditation itself on the law gives him vigor and life. They interpret this simply; but we, comparing spiritual things with spiritual, read in paradise that the tree of life was planted, and the tree of knowledge of good and evil, and that the tree of life was planted in paradise, and from that paradise itself a spring flows out which is divided into four heads (Gen. ii). We also read in Solomon (if it pleases anyone to receive the Book), for he speaks there about wisdom: Christ, the power of God, and the wisdom of God (1 Cor. i, 24): therefore, where Solomon says: "The tree of life is for all who grasp it" (Prov. iii, 18), there it is spoken about wisdom. But if wisdom is the tree of life, and wisdom itself is Christ.

You see, therefore, that the blessed and holy man is compared to this tree, that is, to wisdom. You see, therefore, that the blessed and just man who did not go in the counsel of the impious, who did not do those things, and did these things, will be like a tree that is planted beside the courses of waters. That is, he will be like Christ, since he has made us sit together in the heavens and reign together (Eph. 2:6). You see, therefore, that we will reign with Christ in heaven. You see that this tree is planted in paradise, and we are all planted together with him. And he will be like a tree that is planted beside the courses of waters. For from that source all rivers proceed, which will give its fruit in its own time. This tree does not give fruit at all times, but in its own time. This tree does not give in the present age, but in the future, that is, on the day of judgment. This tree now has flowers, this tree now sprouts, and promises future fruits. This tree has two things: it has both fruits and leaves. It has fruit, meaning in the Scriptures; leaves, simple words. The fruit is in the sense, but the leaves are in the words. Therefore, whoever reads the holy Scriptures, if he reads according to the Jews, understands only leaves; but if he understands spiritually, he takes the fruit.

And its leaf will not fall off. Yet the leaves of this tree are also useful. Finally, if someone understands it according to the historical sense, it has benefit for his soul. We read in the Apocalypse of John (which book is not received in these provinces; yet we ought to know that in the entire West, and in other Phoenician provinces, and in Egypt, the book is received and is ecclesiastical; for even ancient ecclesiastical men, among whom are Irenaeus, and Polycarp, and Dionysius, and other Roman interpreters, among whom is also the blessed Cyprian, receive the book and interpret it). We read, therefore, there: "And behold," he says, "I saw a throne placed, and one lamb, and a tree," he says, "along the river, and on both sides of the bank the same tree" (Apoc. xxii). That is, it was on this side and on that side. "And it had," he says, "fruit, that tree, and in the year, in each of the twelve months it bore fruit, and it had," he says, "leaves, and its leaves were for the healing of the nations." "I saw," he says, "one throne placed: for although we believe in the Father, and the Son, and the Holy Spirit, and there is a Trinity, yet the kingdom is one." "I saw," he says, "one throne placed, and I saw," he says, "in the sight of the throne one lamb standing." It is said concerning the assumption of the body of the Savior: "Behold the lamb of God, behold him who takes away the sins of the world." "And a spring," he says, "went out from beneath the middle of the throne." You see, therefore, that from the middle of the throne a spring of graces goes out.

Nevertheless, that fountain does not flow from the throne unless the Lamb stands opposite. For unless we believe in the Incarnation of Christ, we do not receive these graces. And, he says, one tall tree was placed. He did not say trees, but one tree. If it is one tree, how is it on this bank and on that bank? For if he had said, I saw trees, it could be that some were on one side and others on the other. But now one tree is said to be on both sides; one river flows from the throne of God, that is, the grace of the Holy Spirit. And that grace of the Holy Spirit is in the Holy Scriptures, that is, in that river of the Scriptures. Yet that river has two banks, both the Old and the New Testament. And on both sides the tree is planted: Christ. Therefore this tree in the year, that is, each month, bore fruit twelve times. For we cannot receive fruit from that tree except through the apostles. If anyone, therefore, comes to the tree through the apostles, it is necessary that he receive fruit, that he harvest fruit from the Holy Scriptures, that is, the divine sense dwelling in the letter. If anyone, therefore, comes to that tree through the apostles, he takes its fruit; if anyone cannot, he is still weaker, he is not yet a disciple, but is of the crowd, but is outside, but is a Gentile. He who cannot take the fruit, let him take the words, that is, the leaves for the healing of the Gentiles: for it is written: And its leaves for the healing of the Gentiles.

If anyone is still among the Gentiles, if anyone is not a disciple and is still among the crowd, let him take its leaves, that is, let him take simple words as a remedy. Finally, it is written: "Its leaves for the health of the Gentiles," that is, for medicine. Why have we said all this and digressed to the Apocalypse? Because it is written that it will give its fruit in its own time, and its leaf will not fall, and everything it does will always prosper. We have spoken about the blessedness of the righteous man, we have spoken about his reward. Because he who has not done three things but has done two is compared to the tree of paradise, that is, to the wisdom of Christ. So we have spoken about the holy man; now let us see about the contrary man. What is said about the sinner and the impious? Not so the impious. All those kinds of rewards that we have spoken about concerning the righteous man, the impious will not receive. Not so the impious. It did not say, "Not so the sinners"; for if it had said "sinners," we would all be excluded. Not so the impious. Between the impious and the sinner there is this difference: he who is impious denies God; he who is a sinner confesses God and sins. Not so the impious. In some manuscripts it reads, "Not so this second." Not so the impious, not so. But let us know that in Hebrew it is placed once. We have spoken about the holy man and his comparison: "And he will be like a tree that is planted beside the courses of waters." Now, on the contrary, it is said about the impious. Just as the righteous man is compared to a tree, so the impious is compared to dust, which the wind casts from the face of the earth.

Although dust comes from the earth, it nevertheless ceases to be earth. But it is like dust which the wind casts from the face of the earth. See what is said: the impious man will be so wretched that he is not even earthly dust. He seems indeed to have no substance, but he has his own substance. He has nothing solid; but what he has, he has for punishment. He is scattered here and there. He is never in one place. Wherever the wind has drawn him, there his course is directed. So too the impious man who has once denied God, wherever the breath of the devil draws him, there he is led into error. Since we have said what the just man is, and to what he is compared; what the impious man is, and to what he is compared; and we have spoken about the present age: now we must learn about the future and eternal age. Therefore the impious do not rise again at the judgment, nor do sinners follow the counsel of the just. We read in the Gospel according to John: "Whoever believes in me will not be judged; whoever does not believe in me is already judged" (John 3:18). Who then is to be judged, if he who believes will not be judged, and he who does not believe is already judged? Who will be judged on the day of judgment? Let us therefore seek the one between the believer and the non-believer who is to be judged. He who believes will not be judged. He who believes does not sin; he who truly believes does not sin; he who has true faith does not sin.

Finally, when we sin, our mind wavers in faith; at that time when we sin, when we become angry, when we slander, when we commit murders, when we fornicate, where is faith? Therefore, what He says, "he who believes in me will not be judged," for he who is already blessed has no need to be judged. He who does not believe in me is already judged, for he is already predestined to punishment. Who, then, is judged? He who indeed believes but is overcome by sins; he who has good and also has evil; he who at the time when he believes does good, and when he does not believe does evil. Let us now see, therefore, what is said: the impious do not rise again in the judgment. They do not rise again to be judged, because they are already judged. For he who does not believe in me is already judged. Nor do sinners rise in the council of the just. It did not say that sinners do not rise again, but that they do not rise again in the council of the just. They do not deserve to rise with those who are not to be judged. If they believed in me, they would rise with those who are not to be judged.

Because the Lord knows the way of the righteous, and it will perish among the impious. Because the Lord knows the way of the righteous. And what is so great if the Lord knows the way of the righteous, if the Lord is said to know those whom he deigns to know? Finally, concerning sinners it is said: "Depart from me, workers of iniquity, the Lord does not know you" (Luke 13:27); the Apostle says: "If anyone knows, he will be known. Because the Lord knows the way of the righteous" (1 Cor. 14:38). He who is a sinner, God does not know him; he who is righteous is known by God. We read in Genesis at the time when Adam transgressed, at the time when he listened more to the serpent than to God, when he hid himself from the face of God, the Lord came after the midday meal into paradise and walks about (Gen. 3): see what is said, God seeks Adam not at midday, but toward evening: for Adam had already lost the sun, because he did not have midday; toward evening, that is, and he was walking, for God does not stand still for a sinner, but walks. He knew that he was in paradise, and he was not ignorant of what had been done, but because Adam had sinned, God does not know him. And God said: "Adam, where are you?" We have spoken about how the sinner is unknown to God. On the contrary, we ought to know how the righteous man is known by God. God says to Abraham: "Leave your land and your kindred" (Gen. 12:1).

He came into Palestine, he was in Hebron, he was in Gerar for a long time; when a son Isaac had been born to him, and he had received the promise that in your seed all nations will be blessed, he took Isaac and offered him to God, and a voice was heard from heaven, "Spare your son," and immediately it is written at that time when he had offered his son, what does God say to Abraham? "Behold, I have known that you fear your Lord God." You, who had spoken for so long, have you now known Abraham? But because the faith was great in offering his son, for that reason now for the first time God began to know him. Why have I said all this? Because it is written that the Lord knows the way of the righteous. Let us say also in another way: the way, and the life, and the truth is Christ; therefore let us walk in Christ, and our way God the Father knows. And the way of the impious will perish. It does not say, the impious will perish; but if they do penance, they themselves will be saved. At the time when the apostle Paul was persecuting Christ and the churches, he was impious. If therefore the impious will perish, no place is given to penance. But it did not say, the impious will perish, but, the way of the impious will perish. That is, the impiety will perish; not the impious, but the impiety itself; not the man who was impious will perish, but with the man doing penance, the impiety will perish.

Therefore, may God grant us this: that we not do three things, and we do two; that we be compared to the tree of life, that we not be impious, who are compared to dust; that we not be sinners, since sinners do not rise in the counsel of the righteous, and that the evil way perish; and let us bless God, to whom be glory forever and ever. Amen. PSALM 5. The fifth psalm is prefaced with this title: "To the end, for the one who obtains the inheritance. A psalm of David." Many think that the titles do not pertain to the psalms. And they do not know by what reasoning they think this. For if they were not contained in the Hebrew, Greek, and Latin volumes, they would rightly think so; but now, since they are held in the Hebrew books, and especially this title which is prefaced in the fifth psalm, I am amazed that they wish to say that something in Scripture is without cause. If one iota and one apex does not pass from the Law, how much more so such words or syllables! "To the end, for the one who obtains the inheritance. A psalm of David." The inheritance is not promised at the beginning, but at the end of the world. The Jews thought they would obtain it at the beginning; we obtain it at the end. Whence the apostle John also says: "Little children, it is the last hour" (1 John 2:18). Therefore, in the last hour is the end. The inheritance is at the end; it is for the one who obtains the inheritance. Who is this one who obtains the inheritance? It seems to me that it is the Church, for she is the one who obtains the inheritance.

Psalm David sings at the beginning, which the Church receives at the end. Therefore the fifth psalm is from the person of the Church. Others interpret many things; many say according to the history of the people of Israel, that they wished to return from Babylon to Judea. They interpret this, but they have not interpreted it with regard to the end for her who obtains the inheritance. We, therefore, comparing spiritual things to spiritual things, by your prayers attempt to expound this psalm from the person of the Church. PSALM VII. Names are imposed on individual things, so that from the names the things themselves may be known. Thus also the psalms are marked with titles, so that from the titles the psalms may be understood. The fifth psalm is also marked with this title: "For the end, for her who obtains the inheritance." The sixth psalm is marked with this title: "For the end, in hymns for the eighth, a psalm of David." In the fifth it is said, "for her who obtains the inheritance"; in the sixth it is said, "for the eighth." In the seventh, however, because it too is to be sung under alleluia, because on that other Lord's day the sixth psalm was read, and we on account of illness were unable to expound it, now, however, the seventh psalm has been read. It has a title of this sort: "A psalm of David which he sang to the Lord for the words of Chusi the son of Jemini." See the mysteries. Therefore, were these things written without cause? In the fifth it is said, "for her who obtains the inheritance"; in the sixth it is said, "for the eighth"; in the seventh it is said, "for the words of Chusi the son of Jemini.

You see, therefore, how great are the mysteries woven together, on account of her who obtains the inheritance. Because in the fifth psalm we discussed, interpreting that the psalm was sung from the person of the Church, which has obtained the inheritance of Christ. The sixth psalm, however, pertains properly to the resurrection of Christ, which is the eighth day. For we have both the first day and the eighth day. For on the eighth day we have received the kingdoms of heaven. The eighth day after the sabbath, the first in the beginning. It is a long matter, if we should now wish to speak about the number eight. Because there are eight beatitudes in Matthew: because in the one hundred and eighteenth psalm each letter has eight verses: how there are fifteen psalms of ascent, how seven and eight are, how Ecclesiastes says, give a portion of seven, and give a portion of eight (Eccles. 11:2): how the eastern gate in Ezekiel has seven steps and eight; it is long to tell, how David was the eighth among the sons of Jesse, who received the kingdom. This is what is now said for the eighth, for on the eighth we have received the kingdom of heaven, whence he says: Lord, do not rebuke me in your fury, nor chastise me in your wrath. But since we cannot interpret both psalms together, it suffices for us to have discussed the title of the sixth psalm. Now let us come to the beginning of the seventh psalm, which begins thus: A psalm of David which he sang to the Lord for the words of Chus the son of Jemini.

I know many, and indeed very learned men, who have interpreted this title as follows: At the time, they say, when Absalom rose up against his father David (I ask you to listen more patiently, for we wish to interpret the Scriptures, not to declaim). At that time, therefore, when Absalom rose up against David, one of David’s friends named Hushai wanted to go with David, but David sent him back to Absalom, so that he might thwart Ahithophel’s counsels. At the time when Ahithophel gave counsel that Absalom should immediately pursue David unprepared and kill him, Hushai therefore gave counsel and thwarted Ahithophel’s counsel, and Hushai himself sent a messenger to David, saying, “Such and such is Absalom preparing.” And David began to flee and to prepare; at the time when Hushai sent word to David, David sang this psalm to the Lord, because Ahithophel’s counsels had been thwarted. This is what they say, and indeed they have narrated it reasonably; but let us read the Scriptures carefully, for there it is written thus, that this Hushai is the son of the Archite. That Hushai is written with a different letter in the book of Kings: there Hushai is written with a *sin*, but here Hushai is written with a *samekh*. Moreover, that Hushai is the son of Arachus; hence many of the Greeks, not knowing, read “Hushai, friend of David.” You see, therefore, that even in reading the Greeks err. It is therefore most manifest, according to the rule of the Scriptures, that that Hushai is the son of the Archite, but this Hushai is called the Jeminite.

Because we said that he was Chusi the son of Arachi, who is this Jemini? And we must compare spiritual things with spiritual things to find the rule of this name. Where do we find Jemini in the Scriptures? There is no doubt that it is one of the twelve tribes, by the name Benjamin. Now Benjamin is interpreted as "son of the right hand." For at that time when Rachel died in Ephrata (we have seen the tomb with our own eyes; we do not seek examples). Therefore, at that time when Rachel was dying, she gave birth, it says, to an infant, and the women, or she who was dying, called his name Benoni, that is, "son of my sorrow." On the contrary, however, Jacob the father turned the mother's sorrow into glory, and did not call him Benoni, that is, "son of my sorrow," but Benjamin, that is, "son of the right hand," that is, "of my strength." Therefore Benjamin is a name composed of two parts, from "son" and "right hand." For "ben" means son, and "jamin" means right hand. So let us know that the tribe of Benjamin is always called Jemini. We read in the book of Kings, at the time when it is written about Saul. "And behold," it says, "a man from the tribe of Benjamin named Saul, son of Kish, son of Abiel, son of Jetta, son of Jether, son of Jera, son of Jemini." And immediately there it says "a Jeminaean man," that is, from the Jeminaean tribe, that is, from the tribe of Benjamin. Let us also give another testimony so that we cannot doubt.

That Semei who, at the time when David was fleeing from his son Absalom on the Mount of Olives, the Scripture says this: "And behold," it says, "Semei of the kindred of Saul, of the tribe of Benjamin. And he threw stones," it says, "at David, and said: 'Go out, go out, you man of blood.'" At that time, when one of his commanders named Abisai says: "I will go," he says, "and kill him," what does David say to him? "What is it to me and to you, sons of Sarvia?" "And behold," he says, "he who came out of my loins fights against me, and do you wonder if the son of Jemini, that is, from the tribe of Benjamin, from the tribe of Saul, who was an enemy?" Why have I said all this? To show that Jemini is the tribe of Benjamin. We have said what Benjamin is, we have said the name of the father; let us see what "Chusi son of Jemini" is. "Chus" in the Hebrew language is interpreted as "Ethiopian," that is, black and dark. What kind of soul he has, what kind of body, concerning which Jeremiah says: "If the Ethiopian will change his skin, and the leopard his spots" (Jer. 13:23). Therefore, this Chusi signifies the black and Ethiopian, his enemy Saul. And he says this: just as the Ethiopian cannot change his skin, so also this one cannot change his ways. He came into my hands; I could have killed him, I could have shed his blood; I wished to overcome him by kindness, but his malice cannot be conquered. For just as the Ethiopian cannot change his skin, so also that one's malice cannot be changed.

Finally, what does he say: "My Lord God, if I did this," that is, if I did any evil to him. "If there is iniquity in my hands, if I repaid evil to those who were repaying me." See what he says: "I returned good for evil, he returned evil for good." It is therefore clear that the psalm is against Saul. PSALM 9. Jesus son of Nun was fighting in the wilderness, and with Moses praying, he was victorious: one was fighting, another was conquering in prayer. So also I, according to what is written, "Open your mouth and I will fill it": I indeed seem to speak, but there are others on whose behalf, as they pray, I speak. The ninth psalm, which was sung by you to the Lord, is great in its verses, great in its mysteries. Since we cannot discuss everything, it suffices for now to speak about the title. Since we cannot enter the house—for the king's palace is great—and we cannot know all the king's mysteries, let us at least, as if at the title of the house, in the vestibule itself, show whose house it is. "To the end, concerning the hidden things of the son, a psalm of David." "To the end," which is said, does not pertain to the Jews, but to us who have believed in the end. He is the earlier son, we are the last. We therefore who are in the end ought to hear this psalm, because it pertains to those who are in the end. "Concerning the hidden things of the son." What are these hidden things of the son? The mystery which had been hidden throughout all past ages has been revealed to us in the end.

Concerning "for the hidden things of the son," in the Hebrew it reads differently: for in the Hebrew it has *almoth*, which is interpreted as "for death": for *al* means "for," *moth* means "death." Therefore it is said "for death," for "for the death of the son" is written in the Hebrew. See, then, the Seventy Translators, who were translating for Ptolemy, a gentile king, and it was harsh to say "the death of the son," for they knew that it was spoken concerning the Son of God. They saw that it was written, and yet they feared to say that the Son of God would die. Let this be discussed concerning the title for now, and the entire psalm is said concerning the death of the Savior. It is said concerning the Jews: "In this snare which they set, their foot is caught." Then concerning the calling of the Gentiles: "All the Gentiles who forget God." And finally against the devil: "There is no God in his sight; he lies in ambush with the rich." Unhappy are the rich with whom the devil sits. Finally, see what is said concerning the devil: "He lies in ambush with the rich." For whoever is rich, unless he has plundered a poor man, cannot be rich; therefore it said, "He lies in ambush with the rich." Whenever the rich persecute Christians, let us say: "The devil lies in ambush with the rich.

He lies in wait to seize the poor man, to seize the poor man while he draws him in. In his snare he will humble him. This is the impious one, this is the devil. The poor man not only in wealth, but also in spirit, for blessed are the poor in spirit. In his snare he will humble: whom? The poor man is understood. See what is said? He will humble, not kill: but when he has humbled the poor man, the humiliation of the poor man is the devil’s (??)uina. For what follows? He will stoop down, and fall while he has dominion over the poor. Does it not seem to you that the devil, in persecution, when he would kill Christians, when he would slay martyrs, is himself killed in that he slays? He will stoop down and fall while he will have dominion over the poor? The slain martyr goes to heaven, the slayer is humbled and will fall. This has been briefly discussed concerning the psalm for the hidden things of the son, and this has been said in the Old Testament: for in the Old Testament, it is said secretly concerning the son, now in the Gospel let us read openly, concerning the manifest things of the son.

Psalm 78. Because we have been made poor: because you were made poor for us, therefore we also have been made poor. The prayer of the poor man when he has been distressed, and has poured out his prayer before the Lord. Because you were made poor, when you were rich, and we have been made poor: Help us, God our Savior. In the Hebrew it has: Help us, our Jesus; for wherever “Savior” occurs, in the Hebrew it has “Jesus.” Finally, when Gabriel came to Mary, “And you will call him Jesus,” he says, “for he will save his people.” Help us, our Jesus. See what he says: “help.” He who says “help” also tries to free himself, for he does not help us while we are sleeping, but while we are laboring. For the glory of your name, Lord, free us: because your new name has been called upon us, which is blessed among the nations: And be propitious to our sins because of your name. You are the Savior, as Christ, and we are Christians, have mercy on us because of your name.

Let the groans of the fettered enter into your sight. Those who follow the teachings of Origen are accustomed to say this: the groans of the fettered, that is, of the angels, who, they say, are fettered in bodies. For just as, if fetters are placed on the feet, they weigh down the body and do not allow it to run, so also our bodies imprison souls, that is, they weigh down the angels on earth. And with what words do they approve this? "Unhappy man that I am, who will deliver me from this body of death" (Rom. 7:24)? And that which is said, "I desire to be dissolved and to be with Christ. To return, and to be with Christ" (Phil. 1:23). "See," he says, "what the Apostle says. Whoever says, 'I desire to return,' certainly says that to the place where he was before. Let the groans of the fettered enter into your sight." But I, simply, with rustic and ecclesiastical simplicity, will answer you thus. For the apostles answered thus, they spoke thus, not with rhetorical and diabolical words: "For it is better to return and to be with Christ." Because the Greek text has it thus; it does not have "to be dissolved," but "to return." "To return and to be with Christ." Where Adam, my father, was, there I also desire to be; whence he was cast out, I desire to return. In Adam we were all cast out of paradise. Let the groans of the fettered enter into your sight.

Why should I not understand this simply as spoken about the martyrs, who were shut up in prisons? For how many were sent into the mines? But I say that God truly hears the voice of those fettered ones. According to the greatness of your arm, possess the sons of those who have been put to death. All of us (if indeed we deserve it) are sons of the martyrs. When the Apostle was in prison, he was fettered; all the apostles, when they were in prisons, were fettered; all the martyrs who were killed were fettered in prisons. Therefore it is now said: Possess the sons of those who have been put to death. Render to our neighbors sevenfold in their bosom. It seems to me that he does not pray against them, but for them, that is, give them your sabbath; but sabbath means rest. What he says is this: make them rest in their own malice, or certainly otherwise, render to them here, and do not render to them in the future.

But we are your people and the sheep of your pasture. When he says "sheep," he signifies innocence. Sheep have nothing but a shepherd. We will confess to you forever. "We will confess" means either we do penance, or certainly—which is better—we glorify. In generation and generation, in the first people and the second people. Although according to history it is said otherwise in Ezekiel, nevertheless according to spiritual understanding we say this, because these two peoples, that is, two rods, are joined in Ezekiel, and one kingdom is made. In generation and generation we will proclaim your praise. This is the voice of the apostles: Peter among the people of the circumcision; Paul and Barnabas among the Gentiles. PSALM 127. Blessed are all who fear the Lord. Those who fear the Lord—what reward do they have, what crown? Let us see what praise they have, what reward. You are blessed, and it will be well for you. I have already spoken about blessedness; I seek what that blessedness is. He who fears the Lord—what blessedness does he have? Your wife like a fruitful vine, on the sides of your house. Your sons like young olive shoots, around your table. I think that, with Christ propitious, we all fear God. Therefore do we not have this blessedness? For it is written: he who fears the Lord has this blessedness: your wife like a fruitful vine on the sides of your house; your sons like young olive shoots around your table. Therefore, does he who has one son or two not be blessed?

For what does it say: "Your sons like young olive trees around your table"? Unless we have so many sons that they surround our table, will we not have the blessedness of one who fears the Lord? Isaac did not have this blessedness, for he had two sons—one, Esau, utterly wicked, who would have been far better had he never been born. But he had one son, Jacob; therefore, did he not have blessedness? Because one could not go around the table. Therefore, virgins do not fear God. For what is said: that he who fears the Lord understands blessedness? "Your wife like a fruitful vine on the sides of your house; your sons like young olive trees around your table." John did not have this blessedness—John, that is, both the Evangelist and the Baptist, for each was a virgin. Paul did not have this blessedness, who says: "But I wish all to be as I am" (1 Cor. 7:7). You see, therefore, that "wife" and "sons" are to be understood spiritually; otherwise, if we do not understand them spiritually, angels do not have this blessedness, because they have no sons. Let us therefore return to the order of the reading.

Blessed are all who fear the Lord. Just as one cannot say, "The Lord is my portion," unless he has no other portion in the world, so too does one not fear God who fears anything else apart from the Lord. Finally, the Savior Himself says: "Do not fear those who can kill the body, but fear Him who can kill both body and soul in Gehenna" (Matt. 10:28). You see, therefore, that whoever does not fear God fears something else apart from God. What signs does one who fears the Lord have? He who walks in His ways. There are many ways, and many ways lead to one way. Finally, it is also said in Jeremiah: "And stand in the ways of the Lord, and ask about His eternal paths, and you will find the way, and you will walk in it" (Jer. 6:16). See what it says: "and stand in the ways, and ask about the eternal ways of the Lord, and you will find one way, and walk in it." See how through many ways we come to one way. This is also said in the Gospel in other words under another meaning in the parable of that merchant who had many pearls, who sold them and bought one most precious pearl. What this means is: Have many pearls, and stand in the ways. That is, stand in the ways, and ask about the eternal paths of the Lord. Beautifully said "eternal," lest we think that with the coming of Christ the Law and the prophets came to an end. But see what it says: Stand in the ways, in the Law and the prophets, and stand in the ways.

Do not believe so much in one way that you abandon the many ways; but stand in the ways, ask the eternal paths of the Lord. Ask the paths of the Lord what Jeremiah, Isaiah, Ezekiel, and the other prophets have said. Ask the paths: it is better said in Greek, for a path is so called from the fact that it is worn by the trampling of those who walk. And what is said is this: ask the paths, that is, because the foot of the Lord has trodden them. For indeed the Lord has walked in them. But when you have asked the eternal paths of the Lord, and through those paths you will find one way which says: I am the way, the truth, and the life, walk in it. See the mysteries of the Scriptures, see in the simple words of the Scriptures very many sacraments, in the ways, in the paths, in the Law and the prophets. He did not say, Walk, but Stand. Stand, that you may not abandon the Law nor the prophets. Yet when you have found those ways, through these ways, in that one way walk.

You will eat the labors of your hands. Many, not understanding, have interpreted this passage differently: "You will eat the labors of your fruits." Finally, the Latin copies have it thus: "You will eat the labors of your fruits." But we read in the Hebrew that it is written thus: "You will eat the labors of your hands." For who eats the labors of fruits? On the contrary, it must be understood that someone eats the fruit of his labors, not the labors of fruits. Therefore, because it is written thus in the Hebrew, "You will eat the labors of your hands," I think that the Septuagint Interpreters also translated well in this place in Greek; for "hand" is called *jad* in the Hebrew language; but in this place, they do not have *jad*, but *chaaph*; *chaaph*, however, is interpreted not as "hand," but as some part of the hand, since it is called *apepa* in Greek. We have spoken about the interpretation in this way. "You will eat the labors of your hands." Each one will reap what he has sown. Behold the man and his works. Therefore, we too will eat the labors of our hands. By "hands," works are understood. "You will eat the labors of your hands." Let someone say: "Therefore, after the resurrection, we will eat?" For this is said about the blessed man: "You will eat the labors of your hands." I say this simply. Since man is composed of two substances, that is, of soul and body: the soul is immortal, but the body is mortal. What is mortal has mortal foods.

Now, what is immortal—that is, the soul, which is immortal—has immortal foods. Do you wish to know that the soul too has its own foods? The Lord and Savior says, when He was hungry. What does He say? "My food is to do the will of Him who sent me" (John 4:34). Do you wish to know what foods the soul has? The prophet also tells us: "Taste and see that the Lord is sweet" (Psalm 33:9). For just as the body, unless it receives its own foods, dies, so too the soul, unless it receives spiritual foods, dies. Why do I say all this? Because some are accustomed to say, "I have no need of Sacred Scripture; it is enough for me merely to fear God." And we have said this for this reason: just as there are foods of the body, so too the Sacred Scriptures are the foods of our soul. Your wife is like a vine abounding on the sides of your house. Solomon says that he wished to lead Wisdom, that is, as a bride (Wisdom 8:2). And in another place he says of Wisdom: "Love her, and she will embrace you. Surround her, and she will keep you" (Proverbs 4:6). Let us therefore also lead this wife, and let us hold her in our embraces. Let us never let her go from our bosom. Let her never slip from our hands. If this wife is always in our embrace, we will beget from her sons—not daughters, but sons. Finally, it is said here: "Your sons are like young olive trees around your table." Could it not have said, "Your daughters"?

or could he not say, so that both men and women might be understood? But see what he says: "your sons." He who has wisdom as a wife does not produce daughters from her, but sons. There is nothing soft, nothing delicate, nothing tender, nothing effeminate in his mind. Do you think that the saints are recorded for another reason as having had no daughters, but only sons? Let us read Genesis, for there the order of generations is preserved. The holy Abraham had a wife, Sarah; he had a concubine, Hagar; afterwards he had Keturah. He begets sons from two wives. He does not produce daughters. Let us come to Isaac. Isaac too produces two sons; he has no daughters. For he was holy and had in himself nothing soft, nothing tender, nothing effeminate, but everything manly and rigorous. The blessed Jacob has twelve patriarchs as sons. And he has one daughter named Dinah, which is interpreted as "cause of quarrels," a dispute. Finally, he had one daughter and twelve sons. And because of that one daughter, so many wars arise in Shechem. Jacob never said, "I fear; you have made me hateful." He speaks to Levi and Simeon: "Levi and Simeon, let my soul not come into your council" (Gen. 49:6). Why? Because they were men who wished to plead the cause of a woman. Why have I said all this? Because the saints do not have a daughter, but only sons. I am telling you something new—new to those who do not know; but for those who read the Scriptures and read them diligently, it is not new, but things they already know.

Jacob had twelve sons, the patriarchs: Ruben, Simeon, Judah, Levi, Issachar, Aser, and the rest up to the twelfth. Read in Genesis, and you will never find that among so many as the twelve patriarchs any of them had a daughter, but all sons. I tell you one thing, lest perhaps you forget. Aser had a daughter, Sara. Jacob had twelve sons and one daughter. Thus among the twelve patriarchs, one patriarch had one daughter, and that with caution. Why have I said all this? So that we might understand sons and daughters spiritually in the Scriptures. Your wife is like a vine abounding on the sides of your house. Just as a vine abounding has many clusters, so also our wife, that is, wisdom our wife, who is the bride. Finally, it is written in another place: "Come, my sister, my bride" (Song of Songs 5:1). Lest you understand something shameful in what he had said, "bride," "sister" is joined, so that all shameful love is excluded. "Come, my sister," for let it be a holy love, and therefore I call you my sister and my bride. Therefore I call you my bride, so that I may have a wife, and from you I may make many sons, many sons like clusters from the vine. Just as the vine has different clusters. And indeed the root is one.

But far and wide it spreads its whips here and there, and the whips themselves have their own fruits, and in those fruits there are clusters, and one cluster is larger, another smaller, some grapes are larger, others smaller; so also with wisdom, which is our wife—if indeed we have never divorced her—many clusters are born, that is, very many virtues: holy thoughts, illustrious deeds. Your children are like young olive trees around your table. We read in another place: "And wine gladdens the heart of man" (Psalm 104:15). We also read in the Song of Songs: "Come, brothers, drink and be inebriated." And wine that gladdens the heart of man. This wine does not gladden the heart of man; but it overwhelms and drives him mad. Finally, it is written that those who are powerful should not drink wine (Proverbs 31:4). And the Apostle writes that we ought not to drink wine and eat meat (Romans 14). Again it is said to us: "And wine gladdens the heart of man." But wine is called spiritual, which if anyone drinks, he is immediately inebriated. All of you, in order to abandon your possessions, and your parents, and your children and relatives, drank wine, and being inebriated, you began to go mad for Christ. Does this not seem to you to be drunkenness? Does it not seem to you to be spiritual madness, to despise pleasures, to seek squalor, to flee cities, to pursue deserts, to be ignorant of affections, to be unaware of fleshly kinship, and to know only Christ?

Finally, the apostles were inebriated with this wine, and for that reason it is said to them: "They are full of must" (Acts 2:13). For they had not been inebriated from the Old Law, but from the Gospel. I do not think, therefore, that he was inebriated with this wine in such a way. "Your sons are like young olive trees." Our sons are compared to nothing else but young olive trees. He did not say an old olive tree, but a young olive tree. Just as there, concerning the drunkenness of the apostles, it is not said of old wine but of must, so here it is said "young olive trees," which flourish green in the youth of the Gospel. Young olive trees full of light. Oil has this nature: it seasons foods, it provides fuel for light, it restores a body anointed after a long journey, as if to its former vigor and health. Finally, whoever is weary and is anointed, as it were, receives his former strength. Do you think it is without reason that wine and oil are now mentioned? It could not have been said "honey," nor other spices, nor another tree, but only the vine and the olive. Wine and oil. In wine there is austerity, in oil mercy. Finally, the one who was descending from Jerusalem to Jericho, who had been wounded, the Samaritan—that is, the guardian—poured nothing into him but wine and oil. Wine is the austerity of the precepts, wine is typical, so that whatever evil humor there is, it cooks and consumes it. But because human fragility cannot bear the truth: "If you consider iniquities, O Lord, Lord, who will endure it?" (Psalm 129:3).

If the Lord were only just, we could not live. Therefore, to His justice—that is, to the wine of mercy—oil has been added. Behold, thus a man who fears the Lord will be blessed. We are already much in debt; let us hasten to the end. May the Lord bless you from Sion. Concerning this Sion, and how another prophet says: "Sion will be plowed like a field" (Jeremiah 26:18). And the Lord says: "Jerusalem, Jerusalem, which kills the prophets and stones those who are sent to you" (Matthew 23:37). Finally, when the Lord approached Jerusalem and saw it, he wept. But when did he weep for it? He wept for it, of course, as about to fall, as about to perish. Finally, what does he say? "Arise, let us go from here." And in another place he says: "Your house will be left to you deserted." Therefore, this which he says, "May the Lord bless you from Sion," does not refer to that Sion which we see is deserted. Those very gates, and that field, and those ruins signify the wrath of the Lord. Even if we are ignorant, the eyes themselves cry out the wrath of the Lord. May the Lord bless you from Sion. Sion is interpreted as "watchtower"; Jerusalem is interpreted as "vision of peace." If our soul has a watchtower. If it is on high. If it does not think of earthly things, but of sublime things. If our soul has a vision of peace—that is, if Christ, who is true peace, dwells in it—then he blesses us. If Christ dwells in us, then we will be Sion. And we will be Jerusalem. And you will see your children's children. I speak to you.

If I instruct you by my own speech, I have seen my children; if you instruct others, I have seen my children’s children. Let us therefore pray to the Lord that we may have children, that we may have grandchildren, and that we may always have a great progeny. Let us hasten to make such children. This union is holy. I tell you something new: without the embrace of a wife, more such children are born. Peace upon Israel. Israel is interpreted as “the mind seeing God.” See, therefore, what is said: peace upon Israel. Upon those who have a mind seeing God. If my mind has had a vision of God, if I always see Christ, I will not see others. Whoever has Christ within himself has peace within himself. I give you my peace, I leave you my peace (John 14:27). Although there are many persecutions, although there are many who persecute, yet in whomever Christ dwells, that one always has Christ; to whom be glory for ever and ever. Amen.

Psalm 128. Often they have assailed me from my youth, let Israel now say. Often they have assailed me from my youth. Two things are said. Both often they have assailed me, and from my youth they have assailed me. Therefore if I begin to serve the Lord in middle age, for example, at forty years, I cannot say, they have assailed me from my youth. But what do I say? They have slain me from my youth, they have wounded me from my youth, they have trampled me from my youth. But one who begins to serve the Lord from childhood, and is often assailed by the devil and his angels, yet is not overcome—what does such a one say? Often they have assailed me from my youth, and yet they could not prevail over me. An athlete, unless he has contended lawfully, is not crowned, unless he has received a blow, unless his face is bruised, unless blood has been shed from his face. Bruising earns the crown, pain earns joy. Often they have assailed me from my youth. Let the virgin of the Lord recite this verse. Let the monk who began to serve the Lord from a young age recite it. But I, who began to serve the Lord at forty or fifty years of age, how can I say: Often they have assailed me from my youth? Therefore let the virgin say this. Let the monk sound in body and spirit say it. And what does he say: Often they have assailed me from my youth? Let someone say: O monk, how have the demons and the devil assailed you? The men who assailed me were indeed visible, but in the men I understood the devil.

Therefore, when men persecute them, let us not be angry with the persecutor, but let us grieve and lament for them: because it is another who persecutes in the persecutors. If a demoniac, who has a demon, comes and strikes me with his fist and kicks me, am I angry with him? He struck with his fist, and I weep and lament for the striker. For I see that he is struck worse by the one who works in him than I am by his hand. Therefore, whenever we suffer something and endure some temptations, let us understand that it is he, and those who generate temptations for us, in the men. Let someone say: Affirm this very thing from the Scriptures: for we ought not to speak anything unless it has been adorned and approved from the Scriptures. Judas was a traitor, but Satan entered into him, and he himself betrayed in the traitor. Potiphar’s wife, at that time when she held Joseph, her servant, the mistress the servant, the wealthiest the poorest, the citizen the foreigner, she held Joseph, but the holy man, in the hands of the woman, understood that it was the devil holding him. Why do I say all this? So that when we suffer something from men, we may not be angry with men, but lament for them. And let us see that insidious one who works in them. Often they have assailed me from my youth: and indeed they could not overcome me. They assailed me in base thoughts; they assailed me in anger. I yielded to thoughts; but I yielded to temptations; but I did something that the thought compelled me to do.

If anger has overcome me and I have done an injury to a brother, I cannot say: “For they were not able to prevail against me.” For they were able to prevail against me. Sinners have built upon my back. Pay close attention to what Scripture says. The saint is an athlete, and only he who has fought lawfully is crowned; for you know that there are many kinds of athletes. For there are some athletes, while others are like those of Pammacharius; some contend for days, while others are runners, that is, those who run in the stadium. Finally, the Apostle also says that he runs so as to reach the crown (1 Cor. 9:26). And what is said in another place: “Forgetting the past, I stretch out toward what lies before me” (Phil. 3:13). See, therefore, what Scripture says. Sinners were building upon my back. I always ran thus, and I ran so much that my adversary never goes before me, but is always found behind my back. He never came before my eyes; for he could not endure the light of my eyes, but always pursued that part which is blind, which has no eyes. Sinners have built upon my back. Whenever someone detracts from his brothers, that one builds behind the back. Sinners have built upon my back, but I did not see their snares; they built behind my back, and I with my eyes was gazing at paradise. They were plotting snares against me, and I was eager to see the crown. They have prolonged their iniquity.

What did he say, “They have prolonged their iniquity”? If I sin and after my sin I do penance, my iniquity is short and not long. But if I sin, on whatever day I sin, the cord of my sins will become longer. Whence it is said also in another place: “The cords of sinners have surrounded me” (Ps. 118:61). See what he says: “The cords of sinners have surrounded me.” And in another place it is written: “Each one will be bound by the cords of his own sins” (Prov. 5:22). See what he says: “Each one will be bound by the cords of his own sins.” The cord of sinners cannot be woven unless I have many sins. If I commit a sin, it is not so much a cord as it is like a single thread. But if it is a single thread, it is quickly broken and cannot hold or bind. But if there are many sins and they have prolonged iniquities, from many sins, as from many threads, a cord is made, and it binds and is not quickly broken. Why have I said all this? Because we read in this little verse: “They have prolonged their iniquity.

The just Lord will cut off the necks of sinners. See what he says: he did not say, "Let him cut off the sinners." But if he had said this, no one could be saved, for we are all sinners. But what does he say? The just Lord will cut off the necks of sinners. Those who are both sinners and proud, because God resists the proud but gives grace to the humble; therefore he will cut off the necks of sinners. PSALM 131. Remember, O Lord, David and all his meekness. Many think, from what is written in the Gospel, "Have mercy on us, son of David" (this is what the blind men who were sitting in Jericho say), that this David, who is interpreted as "strong in hand," refers to the Lord Savior. But in this psalm, if we wish to refer it as they think, it greatly harms our understanding. For if what is said, "Remember, O Lord, David and all his meekness," is referred to Christ, how does it speak as if of another: "Until I find a place for the Lord, a tabernacle for the God of Jacob"? Behold, we have heard of her in Ephrathah, we have found her in the fields of the forest. And how is it said: "For the sake of David, your servant, do not turn away the face of your Christ"? For if, as they think, Christ is David, how is it said, "For the sake of David, your servant, do not turn away the face of your Christ"? The order does not stand. For if David is called Christ, we begin to understand thus: "For the sake of Christ, your servant, do not turn away the face of your Christ.

I say this concerning those who interpret David in this passage as Christ: not that we deny that David is interpreted as Christ depending on the quality of the passages; but in this passage the sense does not admit it. And I will tell you why they err, because it is written: "Remember, Lord, David and all his meekness." And the Lord says in the Gospel: "Learn from me that I am gentle and humble of heart." For a certain sense; but those who err interpret David here as Christ, and refer his meekness to Christ. Therefore let us interpret this psalm concerning David, so that he who will be born from David may truly be understood as Christ. Finally, observe the order, for since the psalm is long, and we have already said much, we ought to briefly touch upon the senses, not to discuss at length: so that the prudent hearer, from what we have said, may also understand for himself those things which we do not speak. "As he swore to the Lord, Jacob vowed a vow to God." In the Hebrew it does not have this, that is, "as," nor is the sense thus; but it has this, that is, "who," and the sense is: "Remember, Lord, David and all his meekness, who swore to the Lord, Jacob vowed a vow to God." And I think this was done not so much by the fault of the Seventy Interpreters as by the error of the scribes.

If I enter into the tabernacle of my house. David says this: I seek no other rest except Christ, who is to be born from my seed, that is, whom you have promised, because he is to be born from my loins. If I give sleep to my eyes and my eyelids. And rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob. Many think this is said concerning the Church; but it seems to me that it is said not so much concerning the Church as concerning Saint Mary. Finally, it is said: Behold, we have heard of her in Ephrata, we have found her in the fields of the forest. Let us read the Holy Scriptures, and by day and by night let us weigh every syllable and every letter. Let someone speak of Ephrata: here it said Bethlehem. For we read in Genesis: He came to Bethlehem, that is, Ephrata. This is said concerning Jacob when his wife Rachel died. That is, Ephrata. But let us see why Ephrata received its name. For it is written in Paralipomenon, that Mary, the sister of Moses and Aaron, had a husband from Or: not Ur, but Or (1 Chronicles 11). And afterwards the lineage is described, and it is said: Mary, the sister of Moses and Aaron, this is Ephrata. This is written in the books of Paralipomenon. Seek and you will find. Finally, this Ephrata received its name. Perhaps it may seem to someone not to be true, because it is new; but I refer him to the authority of the book.

Behold, we have heard of it in Ephratha. In the Hebrew text, it does not have "it" (feminine), but has "him" (masculine), that is, the one who is to be born from the seed. "We have heard of it in Ephratha": this is understood of Mary. But we can also understand it simply, since Ephratha is called Bethlehem. And Christ was born in Bethlehem. Blessed, therefore, is the place which was sung by the voice of the prophets so long before. Indeed, all holy places are venerable—both where he was born, and where he was crucified, and where he rose again, and where he ascended victorious to the heavens—but this place is especially more venerable. See how great is the mercy of God: here a little infant child is born. He is placed in a manger; for there was no room for them in the inn. O monk, the Lord is born on earth, and he does not have his own cell; there was no room for them in the inn. The whole human race has a place: Christ found no place among men. He found none in Plato, none in Aristotle, but in a manger. Among beasts and brute animals and the simple and the innocent. Whence the Lord also says in the Gospel: "Foxes have dens, and birds of the air have nests. But the Son of Man has nowhere to lay his head.

Psalm 141. An understanding of David, when he was in a cave. A prayer is prescribed. This title, according to the historical account, is when David was fleeing from Saul in the desert of Engaddi, hidden in a cave. And Saul entered unknowingly, as if for his own sake, but since it has in its heading, "An understanding of David," we ought to understand the psalm spiritually. This psalm is indeed also taken for the true David, the Lord, and Saul is understood as the devil; the cave, however, as this world. And that the devil sends nothing good into this world, but dung, and anything putrid. The cave is understood as this world, because it does not have perfect light in comparison to the future, but as if some light shone forth when the Lord came into this world. For this reason the Apostle says: "Who is the light of his glory" (Heb. 1:3). Therefore, just as David entered the cave hiding himself from Saul, so also the Lord entered into this world and suffered persecution.

I pour out my prayer before him. He said more significantly, I pour out my whole heart in the sight of the Lord: just as someone confesses his wound to a physician. And he tells him all the passions he has, so that he may apply care to him accordingly. I declare my tribulation before him, that is, the tribulation which the Apostle enumerates, which, when counted with the others, produces hope, but hope does not confound. When my spirit was failing within me. If the evil spirit that was suffocating Saul does not fail from us, the Lord cannot know our paths. But what are the paths of the just? Justice, good works, the straight way, chastity, continence, and other things similar to these. On this road on which I was walking, they hid a snare for me. Vices are close to virtues. On whatever road someone wishes to walk, they set snares on it. Either in fasting, or in almsgiving, or in other virtues. I looked to the right, and I saw, and there was no one who would recognize me. If we make the psalm about God, the Lord himself speaks. All my disciples abandoned me and fled. One remained, Peter, who promised, saying: If it is necessary for me to die for you, I will not abandon you: and he himself denied. Therefore he said, I looked at him to the right, and he did not say, to the left, because Peter did penance.

Flight has perished from me. When he was seized by the Jews. And there is no one who cares for my soul. For all were shouting: Crucify, crucify (Luke 23). Attend to my supplication, because I have been greatly humiliated. If someone has not been humiliated, he is not heard by the Lord. For what good is it for someone to pray with words and have an erect neck? But if we understand it with reference to the Lord: Learn from me, because I am gentle and humble of heart. Deliver me from those who persecute me, because they have grown strong against me. Those who fight against us are stronger than we are, that is, the princes of this world. Lead my soul out of prison, to confess your name. That is, out of this body. To confess, that is, to glorify. As he says: I confess to you, Father. The righteous await me, until you reward me. The Lord says: The apostles await me, until I rise from the dead. J. Martianaeus's Admonition to the Following Preface to the Book of Psalms.

In three manuscript copies of the Canon of Hebrew Truth, which I made public in volume one of this new edition of the Works of St. Jerome, I consistently found the following Preface to the Book of Psalms translated from Hebrew into Latin by the same Jerome, who had fortified his own version with another, very different preface. The distinguished man Ludovicus Ferrandus published this prologue at the end of his volume of his Paraphrase on the Psalter of David; but the learned writer was mistaken when he thought it had been written by that false Jerome, the patcher-together of Commentaries on the Psalms. Hence John Baptist Cotelerius, in his notes to volume three of the Monuments of the Greek Church, openly declared that the said preface belonged to neither Jerome. "Which," he says, "seems to be neither Jerome's nor that patcher-together's." Whose it was, although it is not entirely clear to me, I nevertheless scarcely doubt that this prologue is to be ascribed to Eusebius of Caesarea: for a not inconsiderable part derived from his hypotheses on the Psalter seems to announce this to us. But whoever turned the preface into Latin was scarcely imbued with the first elements of letters, since he translated it into Latin in an un-Latin manner. For the rest, see my little annotations.

A PREFACE TO THE BOOK OF PSALMS. In the Hebrew book of the Psalms, all are written without the addition of a number, and they are diverse: some joined, some divided. For this reason, the first and second are joined according to the Hebrew, and again the seventy-seventh is joined among us; in the Hebrew, however, they are divided into two. The Hebrews divide the Book of Psalms into five books, of which the first is from "Blessed is the man" to the end of the fortieth. The second, however: "As the hart longs for the water springs," to the end of the seventy-first. The third indeed: "How good is the God of Israel," to the eighty-eighth. The fourth, however: "Lord, a refuge has been made for us," to the one hundred and fifth. The fifth indeed: "Confess to the Lord," to the very last. It must be observed, however, that the order of the psalms is not composed according to history or times. Indeed, it is very little consistent with times, as the Book of Kings declares. For the worship of many idols, prevailing among the Jewish people, had infected them with forgetfulness of the ancestral Scriptures, so that neither the book of the Mosaic law was preserved, nor the memory of the piety of the fathers was kept safe among them. Thus, therefore, they also killed the prophets who rebuked their impieties, and for this reason first of the Assyrians