to the Word: ■ whence also it is said, " Henceforth they are not twain, but one flesh."? The Church was assumed unto Him out of the human race: so that the Flesh itself, being united to the Word, might be the Head of the Church: and the rest who believe, members of that Head...
4. " Mine heart hath uttered a good word " 8 (ver. 1). Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, " Mine heart 3 Quifiunt nuptia (omitted in tome IMS.), * Scholasticis; mss. scolasticis ■ " scholars," or perhaps scoliasticii, " ballad-mongers." — Ben.
5 " Songs of the Bridechamber."
* Thalamus. Ps. xix. $, so Vulgate.
1 Matt. xix. 5. [For this point in the theology of the Incarnation, see A. N. F. vol. vii. p. 367, Athanas. Creed, part ii. — C] * Eructavit verbum bonum. [See Justin Martyr, vol. i. p. 213, A. N. F., and Cyprian, vol. v. p. 516, A. N. F., and so passim.
C-J hath uttered a good word," intimating to us a certain unspeakable generation.9 Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage,10 without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget " the Son," he says, " Mine heart hath uttered a good word."" This very day thine heart, O man, begets a counsel, and requires no wife: by the counsel, so born of thine heart, thou buildest something or other, and before that building subsists, the design subsists;,2 and that which thou art about to produce, exists already in that by which thou art going to produce it; and thou praisest the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise thy design, unless either thou showest it to him, or he sees what thou hast done. If then by the Word " all things were made," '3 and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; '■* and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, " Principalities, Thrones, Dominions, and Powers." '5 All were made by Him. How then were these good things made? Because there was "uttered forth 'a good Word,'" by which they were to be made...
5. It proceeds: " I speak of the things which I have made unto the King." Is the Father still speaking? If the Father is still speaking, let us enquire how this also can be understood by us, consistently with the true Catholic Faith, " I speak of the things that I have made unto the King." For if it is the Father speaking of His own works to His Son, our " King," what works is the Father to speak of to the Son, seeing that all the Father's works were made by the Son's agency? Or, in the words, " I speak of My works unto the King," does the word, " I speak," itself signify the generation of the Son?
9 Nntivitatem. l0 Conjugium.
11 [Confusion comes to the human mind by arguing from humanity up to God. His is the only true generative process: the production of a Son by man is not to be considered in process, but in product only. This product is of one substance with the human (though divided). The undivided substance of the Divine Father is the one substance of the Son, by eternal generation. — C.J 12 So all MSS. antrquam stet. stat consilium, ace. to Pen., which however reads anteqnam stet in opere, stat in consilifl. '* 1 hat building, before it subsists in construction, subsists in design." On the meaning of Verbum see St. Aug. on John i. 1. St. Ath. on Nic. Def. c. 4, and Disc. i. against Ar. c. 6.
Psalm XLV.]
I fear whether this can ever be made intelligible to those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can followshould not be able. We haye read where it is said in another Psalm, " God hath spoken once." ' So often has He spoken by the Prophets, so often by the Apostles, and in these days by His Saints, and does He say, " God has spoken once "? How can He have spoken but "once," except with reference to His " Word "?2 But as the " Mine heart hath uttered a good Word," 3 was understood by us in the other clause of the generation of the Son, it seems that a kind of repetition is made in the following sentence, so that the " Mine heart hath uttered a good Word," which had been already said, is repeated in what He is now saying, " I speak." For what does " I speak" mean? " I utter a Word." And whence but from His heart, from His very inmost, does God utter the Word? You yourself do not speak anything but what you bring forth from your " heart," this word of yours which sounds once and passes away, is brought forth from no other place: and do you wonder that God "speaks" in this manner? But God's " speaking " is eternal. You are speaking something at the present moment, because you were silent before: or, look you, you have not yet brought forth your word; but when you have begun to bring it forth, you as it were " break silence; " and bring into being a word, that did not exist before. It was not so God begat the " Word." God's " speaking " is without beginning, and without end: and yet the " Word " He utters is but " One." Let Him utter another, if what He has spoken shall have passed away. But since He by whom it is uttered abideth, and That which is uttered abideth; and is uttered but once, and has no end, that very " once " too is said without beginning, and there is no second speaking, because that which is said once, does not pass away. The words, " Mine heart hath uttered a good Word," then, are the same thing with, " I speak of the things which I have made unto the King." Why then, " I speak of the things which I have made "? Because in the Word Itself are all the works of God. For whatever God designed to make in the creation already existed in " the Word; " and would not exist in the reality, had it not existed in the Word,4 just as with you the thing would not exist in the building, had it not existed in your design: even as it is said in the Gospel: " That which was made in Him was life." 5 That which was made then was in existence; but it had its existence in the Word: and * Nee esset in rebus, nisi esset in verbo. 5 John i. 3, 4.
' Heb. i. 3, 4, 5.
all the works of God existed there, and yet were not as yet "works." "The Word" however already was, as this " Word was God, and was with God: " and was the Son of God, and One God with the Father. " I speak of the things I have made unto the King." Let him hear Him " speaking," who apprehends " the Word: " and let him see together with the Father the Everlasting Word; in whom exist even those things that are yet to come: in whom even those things that are past have not passed away. These " works " of God are in " the Word," as in the Word, as in the Only- Begotten, as in the " Word of God."
6. What follows then? "My tongue* is the pen of a writer writing rapidly." What likeness, my brethren, what likeness, I ask, has the "tongue" of God with a transcriber's pen? What resemblance has " the rock " to Christ? 6 What likeness does the " lamb " bear to our Saviour,' or what " the lion " to the strength of the Only-Begotten?8 Yet such comparisons have been made; and were they not made, we should not be formed to a certain extent by these visible things to the knowledge of the " Invisible One." So then with this mean simile of the pen; let us not compare it to His excellent greatness, so let us not reject it with contempt. For I ask, why He compares His " tongue " to " the pen of a writer writing rapidly "? But how swiftly soever the transcriber writes, still it is not comparable to that swiftness of which another Psalm says, " His word runneth very swiftly." ° But it appears to me (if human understanding may presume so far) that this too may be understood as spoken in the Person of the Father: " My tongue is the pen of a writer." Inasmuch as what is spoken by the " tongue," sounds once and passes away, what is written, remains; seeing then that God uttereth " a Word," and the Word which is uttered does not sound once and pass away, but is uttered and yet continues, God chose rather to compare this to words written than to sounds. But what He added, saying, " of one writing swiftly," stimulates the mind unto " understanding." Let it however not slothfully rest here, thinking of transcribers,10 or thinking of some kind of quick shorthand writers: if it be this it sees in the passage, it will be resting there. Let it think swiftly what is the meaning of that word "swiftly." The " swiftly " of God is such that nothing exceeds in swiftness. For in writings letter is written after letter; syllable after syllable; word after word: nor do we pass to the second except when the first is written out. But there nothing can exceed the swiftness, where there are not several words; and yet there is not anything 8 Rev. v. 5.
1 48 [Psalm XLV.
omitted: since in the One are contained all things.
7. Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as " the Bridegroom; " " Fairer than the children of men" (ver. 2). "Than the children of men." I ask, why not than the Angels also? Why did he say, " than the children of men," except because He was Man? Lest you should think " the Man Christ " ' to be any ordinary man, he says, " Fairer than the children of men." Even though Himself " Man," He is " fairer than the children of men; " though among the children of men, " fairer than the children of men: " though of the children of men, " fairer than the children of men." " Grace is shed abroad on Thy lips." " The Law was given by Moses. Grace and Truth came by Jesus Christ." *...
8. There have not been wanting those who preferred understanding all the preceding passage also of the Prophet's own person; and would have even this verse, " Mine heart hath uttered forth a good word," understood as spoken by the Prophet, supposed to be uttering a hymn. For whoever utters a hymn to God, his heart is, as it were, " uttering forth a good word," just as his heart who blasphemes God, is uttering forth an evil word. So that even by what follows, " I speak of the things which I have made 3 unto the King," he meant to express that man's chief work was but to praise God. To Him it belongs to satisfy thee, by His beauty; to thee to praise Him with thanksgiving...
9. " My tongue is the pen of a writer writing quickly." There have been persons who have understood the Prophet to have been describing in this manner what he was writing; and therefore to have compared his tongue to " the pen of a writer writing quickly: " but that he chose to express himself in the words " writing quickly," to signify, that he was writing of things which were to come " quickly; " that " writing quickly " should be understood to be equivalent to " writing things that are quick; " i.e. writing things that would not long tarry. For God did not tarry long to manifest Christ. How quickly is that perceived to have rolled by, which is acknowledged to be already past! Call to mind the generations before thee; thou wilt find that the making of Adam is but a thing of yesterday. So do we read that all things have gone on from the very beginning: * they were therefore done " quickly." The day of Judgment also will be here " quickly." Do thou anticipate its " quick " coming. It is to come " quickly; " do thou become converted yet more "quickly." The Judge's face will appear: but observe thou what « a Pet. iii. 4.
the Prophet says, " Let us come before " (let us " prevent ") " His face with confession." 5 10. " Gird Thy sword upon Thy thigh, O most Mighty" (ver. 3). What is meant by "Thy sword, but " Thy word "? It was by that sword He scattered His enemies; by that sword he divided the son from the father, " the daughter from the mother, the daughter-in-law from the mother-in-law." We read these words in the Gospel, " I came not to send peace, but a sword." 6 And, " In one house shall five be divided against each other; three against two, and two against three; " 7 i.e. " the father against the son, the daughter against the mother, the daughterin-law against the mother-in-law." By what " sword," but that which Christ brought, was this division wrought? And indeed, my brethren, we see this exemplified daily. Some young man is minded to give himself up to God's service; his father is opposed to it; they are " divided against each other: " the one promises an earthly inheritance, the other loves an heavenly; the one promises one thing, the other prefers another. The father should not think himself wronged: God alone is preferred to him. And yet he is at strife 8 with the son, who would fain give himself to God's service. But the spiritual sword is mightier to separate them, than the ties of carnal nature to bind them together. This happens also in the case of a mother against her daughter; still more also in that of a daughter-in-law against a mother-in-law. For sometimes in one house mother-in-law and daughter-in law are found orthodox and heretical respectively. And where that sword is forcibly felt,9 we do not dread the repetition of Baptism. Could daughter be divided against mother; and could not daughterin-law be divided against mother-in law?...
11. What does he mean to express by the " thigh "? The flesh. Whence those words, " A prince shall not depart from Judah; and a lawgiver from his thighs"?10 Did not Abraham himself (to whom was promised the seed in which " all the nations of the earth were to be blessed"), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; ' ' that is, that the Son of God was to come of the seed of Abraham, out of all the 7 Luke xii. 5a. 8 Litifrtt.
9 Recipitur. He seems to mean that the Catholic daughter-inlaw who receives the word of Christ is sure not to submit to heretical baptism. [On which compare Cyprian's teaching, A. N. F. vol. v. pp. 376-385, etc. — C.l 10 Gen. xlix. 10. E. V from between his feet.".
11 " In ilia veluti humilitate seminis esse magnitudinem Nominis." [The promise (Gen. iii. 15) dignified the loins of Isaac (Gen. xvii. 19) as with the Incarnation in its germ. Hence this mysterious form of oath was an oath by the Promised Seed (Gal. iii. 16). St. Paul quotes " the promises" (not one text only), and honours the Septnagint, which gives what he makes so emphatic in Gen. xii. 7, xv. 18, and xxii. 18. — CJ Psalm XLV.]
Psalm XLV.]
children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, " Put thy hand under my thigh," ' and so swear; as if he had said, " Put thy hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing." " Put " (he says) " thy hand under my thigh; " having full confidence, not ashamed of it as unseemly, but understanding therein a truth. " With Thy beauty and Thy glory." Take to Thee that righteousness, in which Thou art at all times beautiful and glorious. " And speed on, and proceed prosperously, and reign" (ver. 4). Do we not see it so? Is it not already come to pass? He has "sped on; has proceeded prosperously, and He reigns;" all nations are subdued unto Him. What a thing was it to see that " in the Spirit," of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet " reign " thus; had not yet sped on, nor " proceeded prosperously." They were then being preached, they have now been fulfilled: in many things we have God's promise fulfilled already; in some few we have to claim its fulfilment yet.
12. "Because of truth, meekness, and righteousness." Truth was restored unto us, when " the Truth sprung out of the earth: and Righteousness looked out from heaven."2 Christ was presented to the expectation of mankind, that in Abraham's Seed " all nations should be blessed." The Gospel has been preached. It is " the Truth." What is meant by " meekness "? The Martyrs have suffered; and the kingdom of God has made much progress from thence, and advanced throughout all nations; because the Martyrs suffered, and neither " fell away," nor yet offered resistance; confessing everything, concealing nothing; prepared for everything, shrinking from nothing. Marvellous " meekness "! This did the body of Christ, by its Head it learned. He was first " led as a sheep to the slaughter, and as a lamb before his shearer is dumb, even so opened not His mouth; " 3 meek to that degree, that while hanging on the Cross, He said, " Father, forgive them, for they know not what they do." < Why because of " righteousness "? He will come also to judge, and to " render to every man according to his works." He spake " the truth; " He patiently endured unrighteousness: He is to bring " righteousness " hereafter.
13. "And Thy right hand shall lead Thee on marvellously." We shall be guided on by His right hand: He by His own. For He is God, we mortal men. He was led on by His own right hand; i.e. by His own power. For the 1 Gen. xxiv. a. * Luke xxiii. 34.
2 Ps. lxxxv. II.
3 Isa. liii. 7.
power which the Father hath, He hath also; the Father's immortality He hath also: He hath the Father's Divinity, the Father's Eternity, the Father's Power.5 Marvellously will His right hand lead Him on, performing the works of God; undergoing human sufferings, overthrowing the evil wills6 of men by His own goodness. Even now, He is being led on even to places where as yet He is not; and it is His own right hand that is leading Him on. For that is leading Him thither which He has Himself bestowed upon His Saints. " Thy right hand shall lead Thee on marvellously."
14. " Thine arrows are sharp, are most powerful " (ver. 5); words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, " I am wounded with love." » For she speaks of being " wounded with love; " that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. " Thine arrows are sharp, are most powerful; " both piercing, and effective; " sharp, most powerful." " The peoples shall fall under Thee." Who have "fallen"? They who were "wounded" have also " fallen." We see the nations subdued unto Christ; we do not see them " fall." He explains where they " fall," viz. "in the heart." It was there they lifted themselves up against Christ, there they " fall " down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, " he is fallen," he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in " the heart: " he received the arrow, he fell "in heart." For though he fell prostrate on his face, it was not there that he fell down in heart: 8 but it was there where he said aloud, " Lord, what dost Thou bid me do?"9 But just now thou wert going to bind the Christians, and to bring them to punishment: and now thou sayest unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by whose stroke " Saul " fell, so as to become " Paul." As it was with him, so was it also with " the peoples; " consider the nations, observe their subjection unto Christ. "The peoples" (then) "shall fall under Thee in the heart of the King's enemies; " that is, in the heart of Thine enemies. For it is Him that he calls King, Him that he recognises as King. " The peoples shall fall under Thee in the heart of the King's enemies." They were " enemies " before; they have been stricken by thine arrows: they have fallen before Thee. Out of enemies they have been made 5 Virtutem. 6 Malittas.
8 In cordt, editions not in mss.
7 Song of Sol. ii. 5. 9 Acts ix. 6.
*50 [Psalm XLV.
friends: the enemies are dead, the friends survive. This is the meaning of, " for those which shall be changed." We are seeking to " understand" each single word, and each separate verse; yet so far only are we to seek for their " understanding," as to leave no one to doubt that they are spoken of Christ.
15. "Thy throne, O God, is for ever and ever" (ver. 6). Because God has "'blessed Thee ' for ever," on account of the " grace poured over Thy lips." Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under " grace: " He came to " redeem those who were under the Law," and to place them under " Grace." His " Throne is for ever and ever." Why? for that first throne of the Kingdom was but a temporal one: whence then have we a " throne for ever and ever "? Because it is God's throne. O divine Attribute of Eternity! ' for God could not have a temporal throne. " Thy throne, O God, is for ever and ever — a sceptre of direction is the sceptre of Thy Kingdom." "The sceptre of direction" is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves j they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God's will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! 2 and yet would have God not be angry with himself, because he is profligate.3 And it is pretty much for this very reason that men daily sit, to dispute against God: " This is what He ought to have done: this He has not well done." Thou forsooth seest what thou doest; He knows not what He does! It is thou that art crooked!
His ways are right. When wilt thou make the crooked coincide with the straight? It cannot be made to coincide with it.4 Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is " equal," thine own is " crooked: " it is because thou canst not be conformed unto it, that it seems " crooked " unto thee: rule thou thyself by it; seek not to bend it to thine own will: for thou canst not accomplish it; that is at all times " straight "! Wouldest thou abide in Him? " Correct thou thyself;" so will the sceptre of Him who rules thee, be unto thee " a rule of direction." Thence is He also called King,' from "ruling." For 1 O trttrnitatit divinitat.
1 Quiafluit. » Sex, a rtgendo.
2 Quia non pluit. * Collineari.
that is no " ruler " that does not correct.6 Hereunto is our King a King of " right ones." » Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our Ruler, by '• ruling " us...
16. Thou hast loved righteousness, and hated iniquity" (ver. 7). See there "the rod of direction " described. " Thou hast loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be thy King: let Him " rule " thee with that rod, not crush thee with it. For that rod is " a rod of iron; " an inflexible rod.8 " Thou shalt rule them with a rod of iron: and break them in pieces like a potter's vessel." ' Some He rules; others He " breaks in pieces: " He " rules " them that are spiritual: He " breaks in pieces " them that are carnal...Would He so loudly declare that He was about to smite thee, if He wished to smite thee? He is then holding back Hfs hand from the punishment of thine offences; but do not thou hold back. Turn thou thyself to the punishment of thine offences: for unpunished offences cannot be: punishment therefore must be executed either by thyself, or by Him: do thou then plead guilty, that He may reprieve thee. Consider an instance in that penitential Psalm: " Hide Thy face from my sins." IO Did he mean " from me "? No: for in another passage he says plainly, " Hide not Thy face from me." " Turn " then " Thy face from my sins." I would have Thee not see my sins. For God's " seeing " is animadverting upon. Hence too a Judge is said to " animadvert " " on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Thy face from my sins." But thou thyself, if thou wouldest have God turn " His face " from them, turn not thine own face from them. Observe how he proposes this to God in that very Psalm: " I acknowledge," he says, " my transgression, and my sin is ever before me." '• He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is " a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during 6 Non atttem regit qui non corrigit.
7 Rectorum.
8 Hac est tota virga. Ah tuta, " This is a safe rod.'
9 Ps. ii. 9. "> Ps. li. 9. 11 Animum adverteri.
11 Pi. li. 3.
Psalm XLV.]
I5i the time that He postpones thy punishment, do not thou postpone it.
1 7. " Therefore, God, Thy God, hath anointed Thee." It was for this reason that He anointed thee, that thou mightest love righteousness, and hate iniquity. And observe in what way he expresses himself. " Therefore, God, Thy God, hath anointed Thee: " i.e. " God hath anointed Thee, O God." " God " is " anointed " by God. For in the Latin it is thought to be the same case of the noun repeated: in the Greek however there is a most evident distinction; one being the name of the Person addressed; and one His who makes the address, saying, " God hath anointed Thee." " O God, Thy God hath anointed Thee," just as if He were saying, "Therefore hath Thy God, O God, anointed Thee." Take it in that sense, understand it in that sense; that such is the sense is most evident in the Greek. Who then is the God that is "anointed" by God? Let the Jews tell us; these Scriptures are common to us and them. It was God, who was anointed by God: you hear of an " Anointed " one; understand it to mean "Christ." For the name of "Christ" comes from " chrism; " this name by which He is called " Christ " expresses " unction: " nor were kings and prophets anointed in any kingdom, in any other place, save in that kingdom where Christ was prophesied of, where He was anointed, and from whence the Name of Christ was to come. It is found nowhere else at all: in no one nation or kingdom. God, then, was anointed by God; with what oil was He anointed, but a spiritual one? For the visible