Homilies on the Psalms

Homilies on the Psalms

Jerome

c. AD 347–420

Translator of the Latin Vulgate and prolific biblical scholar.

Homily 1, on Psalm 1

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). The Psalter is like a great house, which has one outer key on the door, but within, in its various chambers, has its own keys. Although the one broader key of the great door is the Holy Spirit, nevertheless each single chamber has its own little keys. If, then, someone were to throw the keys of the house down in confusion, and wanted to open a chamber, he cannot unless he finds the key: so the individual psalms are like individual little cells, each having its own keys. And so the great door of this house is the first psalm, which begins thus: 2 Blessed is the man who has not walked in the counsel of the ungodly. Some think that the key of this psalm should be applied to the person of Christ our Lord: so that this blessed man, according to his humanity, is Christ. Good will, indeed, 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 another tree, and it is said, And he shall be like the tree which is planted beside the running 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 will be greater than the Lord, who is compared to the tree. You see, therefore, that the psalm cannot be interpreted of the person of the Lord, but is spoken generally of the just man. Although many think it was said of Joseph, the one from Arimathea, who did not walk in the counsel of the Jews, and stood not in the way of sinners, and sat not in the seat of the Pharisees: nevertheless what others interpret specifically of him, we interpret generally of the just man.

3 Blessed is the man who has not walked in the counsel of the ungodly. We read in Genesis that Adam was cursed, when it is said: 'Cursed is the earth in your works.' The first curse of man, therefore, is now dissolved by a blessing. As in the old law one blessing is set down: but in the Gospel eight blessings together are pronounced. Blessed is the man who has not walked in the counsel of the ungodly. Blessed man — not "human being," but "man," who has come to the perfect man, Christ. Who has not walked in the counsel of the ungodly. He has described three general sins of men. For we either think, or do, or teach. First we think; then, when we have thought, we turn the thought into deeds: when we have done something, an increase (auxesis) has now been made, so that we teach others what we ourselves had done. Blessed is the man who has not walked in the counsel of the ungodly, who did not think evil: and stood not in the way of sinners, who did not do evil: and sat not in the seat of pestilence, that is, who did not even teach others. And sat not in the seat of pestilence. And stood not in the way of sinners. It is difficult for anyone not to sin. Indeed John the evangelist also says that whoever denies that he has committed sin is lying, and is a liar.

4 If, then, we all sin, how does he now say, And stood not in the way of sinners? If we all sin, and no one is blessed except him who has not sinned; then, because we all sin, no one is blessed. But see what he says, And stood not in the way of sinners. He did not say, blessed is the man who has not sinned, but blessed is the man who has not persevered in sin. And stood not in the way of sinners. I sinned yesterday, I am not blessed. If I do not stand in the sin, but withdraw myself, I am now blessed. And sat not in the seat of pestilence. Just as there he said "stood," so here also he said "sat": just as there the man who has not persevered in sin is blessed, so here the man who has not persevered in evil teaching and sat, is blessed. What then? You yourselves see how blessedness is granted in three ways: if we do not think evils, if we do not persevere in sin, if we do not teach the things that are evil. This is what the prophet also says: 'For three and four sins I will not turn her back, says the Lord.' And he says this eight times. Now Amos speaks this, that is: you thought, I pardoned: you did it, I pardoned: you did not do penance, I pardoned: were you obliged even to teach evils?

5 This is what is said, For three and four sins I will not be angry with you, says the Lord. 6 And in his law he shall meditate day and night. He named three things which he ought not to do: not to walk in the counsel of the ungodly, and not to stand in the way of sinners, and not to sit in the seat of pestilence. He named three things which we ought not to do: he names two things which we ought to do. For it is not enough for us to flee evils, unless we attain to goods. But his will is in the law of the Lord. He did not say "fear," but "will": for many act out of fear, but the fear of the one acting has no reward. But his will is in the law of the Lord, that he may wish to do what the Lord has commanded. And in his law he shall meditate day and night. Speech cannot unfold how much the mind conceives. But his will is in the law of the Lord. Someone may say: 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 will the law of God, but to meditate in his law day and night. He shall meditate day and night. Someone may say: This human nature does not bear; for one must walk, and drink, and eat, and sleep, and the things necessary for life must be procured.

7 How then shall he meditate on the law of God day and night, especially since the apostle says: 'Praying without ceasing'? Can I pray at the time when I am sleeping? Meditation on the law, then, is not in reading, but in doing. Indeed it is said in another place: 'Whether you eat, or drink, or whatever you do, do all in the name of the Lord.' If I hold out alms, I meditate on the law of God: if I visit the sick, my feet meditate on the law of God: if I do the things that are commanded, what others meditate with the mouth, I meditate with the body. The Jews, therefore, meditate with the mouth: our meditation is work. He named, then, three things which we ought not to do, he named two things which we ought to do: he who has done this, of what reward is he worthy?

8 And he shall be like the tree which is planted beside the running waters, which shall give its fruit in its season, and its leaf shall not fall off. Many interpret it simply, and say thus: Just as a tree, if it is planted next to the waters, must needs be green, and is not dried up, because its roots have moisture whereby they live: so whoever meditates on the law of God, the meditation on the law itself makes greenness and life for him. This they interpret simply: but we, comparing spiritual things with spiritual, and reading that in paradise was planted the tree of life, and the tree of the knowledge of good and evil, and that this tree of life was planted in paradise, and that from paradise itself goes forth a fountain which is divided into four heads... We read also in Solomon, if it please anyone to receive the book, for there he speaks of wisdom (Christ, the power of God and the wisdom of God): therefore where Solomon says 'It is a tree of life to all who lay hold of her,' there it is said of wisdom. But if wisdom is the tree of life, and wisdom itself is Christ: you see, then, that he who is the blessed and holy man is compared to this tree, that is, to wisdom. You see, then, that this just and blessed man, who has not walked in the counsel of the ungodly, who did not do those things, and did these things, shall be like the tree which is planted beside the running waters, that is, he shall be like Christ; since indeed 'he has made us sit together in the heavens, and reign together.' You see, then, that we shall reign with Christ in heaven. You see that this tree is planted in paradise, and we all are planted together with him.

9 And he shall be like the tree which is planted beside the running waters. For from that fountain proceed all the rivers. Which shall give its fruit in its season. This tree does not give fruit at every time, but in its season. 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 buds, and promises fruits to come. This tree has two things: it has both fruits, and it has leaves. The fruit has the meaning in the Scriptures; the leaves, the simple words. The fruit is in the meaning, the leaves indeed are in the words. Whoever, then, reads the holy Scriptures, if he reads according to the Jews, he understands only the leaves; but if he understands spiritually, he takes the fruit. And its leaf shall not fall off. Nevertheless the leaves also of this tree are useful. Indeed if anyone understands even according to the history, he has profit for his soul. We read in the Apocalypse of John (that the book is not received in these provinces, yet we ought to know that in all the West, and in the other Phoenician provinces, and in Egypt, the book is received, and is ecclesiastical:

10 for the ancient ecclesiastical men also, among whom are Irenaeus, and Polycarp, and Dionysius, and the other Roman interpreters, among whom is also holy Cyprian, receive the book and interpret it) — we read there, then: 'And behold,' he says, 'I saw a throne set, and one lamb, and a tree,' he says, 'beside the river, and on each part of the bank the tree itself': that is, it was on this part, and it was on that part. 'And it had,' he says, 'fruits, that tree, and in the year, in each single month, it brought forth fruit twelve times. And it had,' he says, 'leaves, and its leaves were for the healing of the nations.' I saw, he says, one throne set. For although we believe in the Father and the Son and the Holy Spirit, and there is a Trinity, nevertheless the kingdom is one. I saw, he says, one throne set. And I saw, he says, in the sight of the throne one lamb standing. It is said of the Savior's assumption of a body. 'Behold the Lamb of God, behold him who takes away the sins of the world.' And there went forth, he says, a fountain from beneath the midst of the throne. You see, then, that from the midst of the throne goes forth a fountain of graces. Nevertheless that fountain does not go forth from the throne, unless the lamb has stood over against it: for unless we believe the incorporation of Christ, we do not receive these graces.

11 And a tree, he says, one lofty tree was set. He did not say trees, but one tree. If it is one tree, how is it on this part of the bank, and on that part of the bank? For if he had said, I saw trees, it could be that some were on one part, and others on another. But now one tree is said to be on each part. One river goes forth from the throne of God, that is the grace of the Holy Spirit; and this grace of the Holy Spirit is in the holy Scriptures, that is, in that river of the Scriptures. Nevertheless that river has two banks, both the old and the new testament; and on each part the planted tree is Christ. This tree, then, in the year, that is, in each single month, brought forth fruit twelve times. For we cannot receive fruits from that tree, except through the apostles. If anyone, then, comes to the tree through the apostles, he must needs receive fruits, reap fruit from the holy Scriptures, that is, the divine meaning dwelling in the letter. If anyone, then, comes to that tree through the apostles, as we have said, he takes its fruit; but if anyone has not been able to, he is still weaker, and is not yet a disciple, but is of the crowd, but is from outside, is of the nations.

12 This man, because he cannot take the fruit, let him take the words, that is, the leaves for the healing of the nations; for it is written, And its leaves for the healing of the nations. If anyone is still of the nations, if anyone is not a disciple, and is still of the crowd, let this man receive its leaves, that is, let him receive the simple words as a medicine. Indeed it is written, And its leaves for the healing of the nations, that is, for medicine. Why have we said all this, and digressed to the Apocalypse? Because it is written, Which shall give its fruit in its season, and its leaf shall not fall off, and all things whatsoever he shall do shall prosper. 13 We have spoken of the blessedness of the just man, we have spoken of his reward, that he who has not done three things, and has done two things, is compared to the tree of paradise, that is, to Christ the wisdom. We have spoken, then, of the holy man; now on the contrary let us see what is said of the sinner and of the ungodly. Not so the ungodly. All those kinds of rewards, which we have said of the just, the ungodly shall not receive. Not so the ungodly. He did not say, not so the sinners: for if he had said "of sinners," we were all estranged. Not so the ungodly. Between the ungodly and the sinner there is this difference: he who is ungodly denies God; he who is a sinner confesses and sins. Not so the ungodly. In some copies it is read a second time, Not so the ungodly, not so: but let us know that in the Hebrew it is set down once. We have spoken of the holy man and of his comparison, And he shall be like the tree which is planted beside the running waters. Now on the contrary it is said of the ungodly. Just as the just man is compared to a tree; so the ungodly is compared to dust. He who is just is compared to the tree of paradise; but he who is ungodly is compared to dust, which the wind casts forth from the face of the earth.

14 Dust, although it is of the earth, nevertheless has ceased to be earth. But like the dust which the wind casts forth from the face of the earth. See what is said: so wretched will the ungodly be, that he is not even earthly dust. He seems indeed not to have substance, but he has his own substance. He has nothing solid; but what he has, he has for punishment. He is scattered hither and thither, he is never in one place; wherever the wind has dragged him, thither his rush is directed: so also the ungodly man who has once denied God, wherever the breeze of the devil has dragged him, thither he is led by error. 15 Since we have said what the just man is, to whom he is compared; what the ungodly man is, to whom he is compared, and we have spoken of the present age: now we ought to learn of the future and eternal. Therefore the ungodly do not rise again in judgment, nor sinners in the counsel of the just. We read in the Gospel according to John: 'Whoever believes in me shall not be judged; whoever does not believe in me is already judged.' Who then is to be judged, if both he who believes shall not be judged, and he who does not believe is already judged? Who shall be judged on the day of judgment? Let us seek, then, a middle one between the believer and the unbeliever, who is to be judged. He who believes shall not be judged. He who believes does not sin, he who truly believes does not sin, he who has true faith does not sin. Indeed when we sin, our mind wavers in faith; at that time when we sin, when we grow angry, when we disparage, when we commit murders, when we fornicate, where is faith? Therefore what he says, He who believes in me, shall not be judged; for he has no need to be judged, he is already blessed. But he who does not believe, is already judged; for he is already prejudged unto punishment. Who then is judged? He who believes indeed, but is overcome by sins: he who has good things, has also evil things:

16 he who at the time when he believes does well, and at the time when he does not believe does ill. Let us see then now what is said. Therefore the ungodly do not rise again in 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 sinners in the counsel of the just. He did not say, sinners do not rise again; but, they do not rise again in the counsel of the just. They do not deserve to rise again with those who are not to be judged. If they believed in me, they would rise again with those who are not to be judged. 17 For the Lord knows the way of the just, and the way of the ungodly shall perish. For the Lord knows the way of the just. And what is so great, if the Lord knows the way of the just? But God is said to know those whom he deigns to know. Indeed it is said of sinners: 'Depart from me, workers of iniquity, I do not know you.' The apostle says: 'If anyone knows, he is known.' For the Lord knows the way of the just. He who is a sinner, the Lord does not know him; he who is just, 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, God came after the meal into paradise, and was walking about. See what is said. God seeks Adam, not at midday, but toward evening; for now Adam had lost the sun, because he had no midday. Toward evening, that is δείλινον, evening (deilinon), and he was walking. For God does not stand still for the sinner, but walks. For 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 of this, how the sinner is not known by God: on the contrary we ought to know how the just man is known by God.

18 God says to Abraham: 'Go forth from your land and from your kindred.' He came into Palestine, was in Abramium, was in Gerara a long time. When a son, Isaac, had been born to him, and he had received the promise 'That in your seed all the nations shall be blessed,' he took Isaac, and offered him to God, and a voice from heaven was heard, Spare your son. And immediately it is written there, at the time when he had offered his son, what does God say to Abraham? 'Now I have known that you fear the Lord your God.' You who had spoken for so long a time, have you now come to know Abraham? But because great faith had been shown in offering his son, therefore now for the first time God began to know him. Why have we said all this? Because it is written, For the Lord knows the way of the just. Let us speak also in another way. The way and the life and the truth is Christ: let us walk, then, in Christ, and God the Father knows our way.

19 And the way of the ungodly shall perish. He did not say, the ungodly shall perish; but if they do penance, they too shall be saved. At the time when the apostle Paul persecuted Christ and his churches, he was ungodly. For if the ungodly shall perish, no place is given for penance. But he did not say, and the ungodly shall perish; but, the way of the ungodly shall perish: that is, the ungodliness shall perish, the ungodly man shall not perish, but the ungodliness itself; the man who was ungodly shall not perish, but, the man doing penance, the ungodliness shall perish. May God, then, grant us this, that we do not do the three things, and that we do the two: that we may be compared to the tree of life, that we may not be ungodly, who are compared to dust: that we may not be sinners, since sinners do not rise again in the counsel of the just, so that the evil way may perish: and let us bless God, to whom be glory unto the ages of ages. Amen.

Homily 2, on Psalm 5

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). The fifth psalm is headed with this title: Unto the end, for her who obtains the inheritance, a psalm of David. Many think that the titles do not belong to the psalms, and by what reasoning they judge this, they do not know. If indeed these titles were not found in the Hebrew and Greek and Latin volumes, they would rightly think so; but now, since they are found in the Hebrew books — and especially this title which is set at the head of the fifth psalm — I am astonished that they should wish to say this, that there is anything in Scripture without a reason. For if 'one iota and one tittle shall not pass from the law,' how much more such words or even syllables?

2 Unto the end, for her who obtains the inheritance, a psalm of David. Our inheritance is not promised at the beginning, but at the end of the world. The Jews thought they had obtained it at the beginning; we obtain it at the end. Whence the apostle John also says: 'Little children, it is the last hour.' Therefore in the last hour there is the end; at the end, the inheritance. Unto the end, for her who obtains the inheritance. Who is this who obtains the inheritance? It seems to me that it is the Church; for she is the one who obtains the inheritance. A psalm of David. He sings at the beginning what the Church receives at the end. Therefore the fifth psalm is spoken in the person of the Church. Others interpret it in many ways: many speak according to the history concerning the people of Israel, that it wished to return from Babylon into Judea. This they interpret: they have not interpreted Unto the end, nor For her who obtains the inheritance. We therefore, comparing spiritual things with spiritual, shall strive by your prayers to expound this psalm in the person of the Church.

3 Give ear to my words, O Lord. No one has this confidence except the Church. He who is a sinner has not dared to say, Give ear to my words, O Lord. He who is angry and curses has not dared to say, Give ear to my words, O Lord; but he wishes rather that God would close His ears. Understand my cry. A cry in the Scriptures is not of the voice, but of the heart. Thus to Moses it is said, 'Why criest thou to me?' though Moses had not cried out before. Understand my cry. And the apostle: 'Crying in our hearts, Abba, Father.' Surely he who cries out does not cry in the heart, but cries with the tongue. And how does the apostle say, Crying in our hearts? When therefore our groaning and our conscience make supplication, God understands that cry. Whence Jeremiah also says: 'Let not the pupil of my eye be silent.' See what he says, Let not the pupil of my eye be silent. And sometimes the pupil of the eye cries out to God. Surely if it cries, the tongue cries, not the pupil of the eye. But just as we cry in our hearts when we entreat the Lord with groaning, so when we pour out tears to God, at that time the pupil of our eye cries out to the Lord.

4 My King and my God. He has truly dared to say, My King and my God, in whom sin does not reign in his mortal body. My King and my God. Because Thou reignest in me, and sin does not reign, therefore Thou art my God. Thou art my God, because the belly is not my god, because gold is not my god, because lust is not my god. Since Thou art virtue, and I desire to have virtues, therefore Thou art my God, that is, my virtue. In the morning Thou shalt hear my voice. Some interpret it more simply, thus: I rise up at dawn to pray, and I entreat Thee. This interpretation too is valid. What then? Does He hear us in the morning, but not hear us in the evening? Will God not hear us in the middle of the night? But see what he says: As long as I am in the darkness of error, Thou dost not hear me; but when the sun of righteousness has come into my heart, then Thou hearest me. In the morning Thou shalt hear my voice. He did not say, at the third hour, he did not say, at the sixth hour, he did not say, in full light; but see what he says: In the morning, as soon as the darkness has begun to flee, Thou hearest; immediately, at the beginning of a good work, Thou hearest me, Thou dost not require the finishing of it. For to will is mine, to bring to completion is Thine.

5 In the morning I shall stand before Thee, and I shall see. See the order. In the morning, not in the evening, not in darkness, but in the morning. In the morning I shall stand before Thee: I shall stand firmly, and I shall imitate Moses. In the morning I shall stand before Thee: before Thee I shall stand, not before another. But when it is morning, and I have stood, and I have stood before Thee, then I shall deserve to see Thee. And I shall see. Understood: I shall see Thee. Many read it badly, and say καὶ ἐπόψῃ με ('and Thou shalt look upon me'), but let us know that this is an error: it is rather said καὶ ἐπόψομαι, that is, 'I shall see,' so that the order may be as we have said: as the light of the virtues begins to rise in my soul, when I have begun to stand before Thee, not to sit, not to lie, but to stand, and Thou hast set my steps upon the rock, then through those steps I shall deserve to see Thee.

6 For Thou art not a God that willest iniquity. Therefore Thou wilt not hear me in full light, but in the morning; because Thou dost not will iniquity, O God. For when I have begun to withdraw from iniquity, immediately I shall deserve to be heard by Thee. Neither shall the malignant one dwell beside Thee. When someone who is evil withdraws from us, let us rejoice: this happens in us which happens also in the Lord. For see what the Holy Spirit says. Neither shall the malignant one dwell beside Thee. See what he says, the malignant one shall not dwell beside Thee. 'For what communion has light with darkness? what agreement has Christ with Belial?' When therefore some withdraw from us, let us also say: 'They went out from us, but they were not of us; for if they had been of us, they would surely have remained with us.' It is said to God: The malignant one shall not dwell beside Thee. For if God is fire, and a consuming fire, whoever is stubble, whoever is wood, flees from the fire, lest he be consumed by the fire.

7 Neither shall the unjust remain before Thine eyes. When it is said, Neither shall they remain, it is shown that at one time they did remain. For the unjust did at one time remain before the eyes of God, they remained while God awaited their repentance; but since they remained unjust, therefore they did not remain before the eyes of God. Thou hatest all who work iniquity. Unhappy is he whom God hates. Who is that one whom God hates? He who works iniquity. If therefore we all sin, and whoever sins is held in hatred by God, then we are held in hatred by the Lord. But if we are held in hatred by the Lord, how have we been saved by grace? Thou hatest all who work iniquity. He did not say, who have worked iniquity; but, who work iniquity. Those who persevere in sin, they are held in hatred by the Lord: but those who have forsaken it, they are loved by the Lord. Thou hatest all who work iniquity. This is said of sinners, who persevere in their sins. Let us see what else follows.

8 Thou wilt destroy all who speak a lie. I see a new thing. He who works evil is held in hatred; he who lies, perishes. Let us see which is more, to be held in hatred by the Lord, or to perish. He who is held in hatred by God is indeed unhappy, because he is held in hatred by the Lord: but he still lives. But he who speaks a lie and perishes, has already ceased to be. Therefore he who speaks a lie is more unhappy than he who works iniquity: for he who works iniquity is held in hatred; but he who speaks a lie, perishes. 'For the mouth that lies kills the soul.' And how is it written, 'That God may be truthful, but every man a liar'? But if whoever speaks a lie already perishes, and kills his own soul, and yet we all lie, then shall we all perish? Therefore, from what he says here, Thou wilt destroy all who speak a lie, and from what follows in the psalm, and from the very order, we can understand that he is speaking of heretics. For he who works iniquity kills only his own soul; but he who is a heretic, and speaks a lie, kills as many men as he has led astray. Thou wilt destroy all who speak a lie. Let us see who these are who speak a lie.

9 The man of blood and the deceitful the Lord shall abhor. Every heretic is a man of blood; for daily he sheds the blood of souls. The man of blood and the deceitful. He rightly said, the deceitful: he is both a murderer, and deceitful. Why is he deceitful? He falsely fashions his own words into the words of the Lord. The man of blood and the deceitful the Lord shall abhor. See what a heretic is: the Lord shall abhor him. Of sinners he says, Thou hatest all who work iniquity; of false teachers, The Lord shall abhor them. But I, in the multitude of Thy mercy, will enter into Thy house. They in their iniquity go out from Thy house: I in Thy mercy enter into Thy house. I will enter into Thy house, which is the Church. I will worship toward Thy holy temple in Thy fear. That is the house which is also the temple.

10 Lord, lead me in Thy righteousness because of my enemies. I indeed desire to enter into Thy house, and I wish to enter by Thy straight way: but since my enemies set stumbling-blocks continuously along the paths, and lay snares in the road for me who desire to go into Thy house; therefore I ask Thee, that Thou wouldst direct my feet even unto the end in Thy way. It is mine to set my feet in Thy way: it is Thine to correct my steps. Because of my enemies direct Thy way in my sight: that is, make Thy way straight because of my enemies, who lie in wait for me. But what is this way? The reading of the Scriptures, that is, that I may not fall in Thy Scriptures, through which I desire to enter into Thy Church. For everyone who understands the Scriptures badly falls in the way of God.

11 For there is no truth in their mouth. The heretics are described; the man of blood and deceit is described, whom the Lord shall abhor. There is no truth in their mouth: they do not have Christ the truth in their mouth, because neither do they have Him in their heart. Their heart is vain. It reads better in the Hebrew: 'Their heart is ἐπίβουλον (treacherous).' For the heart of the heretics truly lies in wait for all whom it deceives. Their throat is an open sepulchre. The heretics are unhappy, who are whitewashed sepulchres, full of the bones of the dead. Their throat is an open sepulchre. Arius, Eunomius, and the other heretics have tongues for arrows, they have their jaws for a sepulchre. Their throat is an open sepulchre. Excellently he said, open: for whenever some deceived person wishes to enter, the heretic is ready, and receives him. Never do the heretics close their mouth, but they always open it. Their throat is an open sepulchre. With their tongues they acted deceitfully. One thing they held in the heart, another thing they promised in speech: they spoke piety, and concealed impiety: they speak of Christ, and hide the Antichrist: for they know that no one can be led on, if they bring forth the Antichrist. They bring forth light, in order to conceal the darkness, in order through the light to lead to the darkness. With their tongues they acted deceitfully.

12 Judge them, O God. Let them know that Thou art the judge, let them know that Thou dost regard human affairs: Thou who art to judge at the end, judge also in the present: Thou who art to judge in general, judge now in part: let those who are unwilling to feel Thee as Father feel Thee as judge. Judge them, O God. Why? for what cause? It follows: Let them fall from their thoughts. For if in the present Thou wilt render to them what they deserve, they will begin to withdraw from their evil thoughts. As long as they do not feel Thee as judge, they do not fear. Let them fall from their thoughts. Excellently he said, from their thoughts: for daily the heretics change their doctrines. In short, if a man of the Church, learned in the Scriptures, contends against them, and refutes them from the holy Scriptures, immediately they seek out some other new doctrine to devise. They do not seek how they may be saved, but how they may prevail. Therefore he said now, Let them fall from their thoughts: let them fall from their many thoughts, and let them have Thee as their one thought.

13 According to the multitude of their impieties cast them out. He did not say from where He should cast them out: whether He should cast them out from heaven, whether He should cast them out from the earth: from where He should cast them out, the Scripture does not say; but it is a ὑπερβατόν (a transposition) and a ὕστερον πρότερον (a putting of the latter first). We ought therefore to read, According to the multitude of their impieties cast them out. What he says is this: cast them out from their many impieties for the sake of Thy mercy, that is, let them not be in their many impieties. It can also be interpreted otherwise: since they have been most impious, and have been unwilling to fall from their thoughts, and heap impieties upon impieties, and daily gather them, and have more impieties, therefore cast them out. From where? From her who obtains the inheritance, that is, the Church, which obtains Thy inheritance. Do Thou cast them out from there, so that, since they do not have the faith of the Church, they may not dwell in the Church either. For they have provoked Thee, O Lord. Thou, O Lord, by nature art sweet; but whoever are sinners and heretics turn the nature of Thy sweetness into bitterness by their own vice.

14 And let all rejoice who hope in Thee. Let those perish, let those of the Church rejoice. They shall exult forever. Here, forever, we ought not to speak of the present age, but of the age to come. In short, he did not say, they exult in this age; but, they shall exult, it is said of the future. For here there is sadness, but there is joy there. The heretics laugh in the present, but they shall mourn in the future: we, however, mourn in the present, that we may laugh in the future. They shall exult forever. What will be the exultation of the holy men? And Thou shalt dwell in them. Happy will they be, who shall deserve to have Christ as their guest. And Thou shalt dwell in them. Happy are they who shall be the tabernacle of Christ. And all who love Thy name shall glory in Thee. Whoever loves the Lord shall glory in the Lord. See what he says. All who love Thy name shall glory in Thee. Who love: he did not say, who fear, but, who love. For wherever there is fear, there is no love: 'for perfect love casts out fear.' For whoever love the name of the Lord, they shall glory. They shall glory: our blessedness is in the future; all that is promised is of the future. Let others reign, let others possess, let others glory: we are here wretched, that afterward we may be happy. Let us follow Christ our Lord.

15 He who says that he believes in Christ, let him also walk as Christ walked. Christ the Son of God came not to be ministered unto, but to minister: He came not to command, but to serve: He came not that His feet should be washed, but that He might wash the feet of the disciples: He came not to strike, but to be struck: He gave not a blow, but received one; He crucified not, but was crucified: He killed not others, but Himself suffered: He was poor, that He might make us rich: He received the stroke for us, that we, being scourged, might not feel pain. As often as we are struck, let us offer the cheek, let us present the back, let us imitate Christ. He who is struck imitates Christ: he who strikes, the Antichrist. Why do I say all this? That in the present age we may glorify the name of Christ for what we endure for Christ's sake. While we speak, while we walk, we are suddenly snatched away. I myself, who speak to you today, know not what shall become of me tomorrow. If a slight little fever comes, where is that voice? where is the pride? suddenly it is turned into ash. 'Why doth earth and ash boast?' We are earth and ash. 'Earth thou art, and unto earth thou shalt go.' And earth boasts against its Maker. It follows: For Thou wilt bless the just. Thou wilt bless, in the future: therefore blessedness is deferred.

16 Lord, Thou hast crowned us as with a shield of good will. In the world one thing is the shield, another the crown; but with God He Himself is the shield, He Himself is also the crown. As a shield He protects, as God He crowns: He Himself is our shield, He Himself is also our crown. And this is what he says, Lord, Thou hast crowned us as with a shield of Thy good will: Thou hast protected us with Thy shield, and Thy protection was our crown, that is, our crown was Thy shield, it was our victory. For the crown is interpreted as victory. Let us give thanks to God, and let us entreat Him, that in His good will He Himself may be our shield and our crown, that we may never withdraw from Him, that we may follow Him, and may say with Jeremiah: 'And following after Thee I have not grown weary.' To whom be glory unto the ages of ages. Amen.

Homily 3, on Psalm 7

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). Names are imposed on individual things, so that from the names the things themselves may be known: so too the psalms have been prefaced with titles, so that from the titles the psalms themselves may be understood. The fifth psalm is prefaced with this title: 'Unto the end, for her that obtaineth the inheritance.' The sixth psalm is prefaced with this title: 'Unto the end, in hymns, for the octave, a psalm of David.' In the fifth it is said, 'For her that obtaineth the inheritance'; in the sixth it is said, 'For the octave.' But in the seventh — since it too was sung under the alleluia, since on that other Lord's day the sixth psalm was read, and we were unable, on account of illness, to interpret it — but now the seventh psalm has been read. It has, moreover, 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. Have these things, then, been written without a cause? In the fifth it is said, 'For her that obtaineth the inheritance'; in the sixth it is said, 'For the octave'; in the seventh it is said, 'For the words of Chusi the son of Jemini.' You see, then, how great are the mysteries woven together here.

2 'For her that obtaineth the inheritance' — since in the fifth psalm we discussed, interpreting that the psalm had been sung in the person of the Church, which has obtained the inheritance of Christ. But the sixth pertains properly to the resurrection of the Lord, which is the eighth day. For we have both a first day and an eighth day. For on the eighth day we received the kingdom of heaven. The eighth day is after the sabbath, the first at the beginning. It would take long, if we now wished to speak about the number eight: how there are eight beatitudes in Matthew; how in the hundred and eighteenth psalm each letter has eight verses; how there are fifteen psalms of degrees, how they are seven and eight; how Ecclesiastes too says, 'Give a portion to seven, and give a portion to eight'; how the eastern gate in Ezekiel has seven steps and eight steps. It would take long to tell how David too was the eighth of the sons of Jesse, who received the kingdom. This is what is now said, 'For the octave': for on the eighth we received the kingdom of heaven. Whence he says: 'O Lord, rebuke me not in thy fury, neither chastise me in thy wrath.' But since we cannot interpret both psalms equally together, it is enough for us to have discussed the title of the sixth psalm.

3 Now let us come to the beginning of the seventh, which begins thus: 'A psalm of David, which he sang to the Lord for the words of Chusi the son of Jemini.' I know that many men, and certainly most learned ones, have interpreted this title in this way. At that time, they say, when Absalom rose up against David his father (I beg 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, by name Chusi, wished to go with David, but David sent him back to Absalom, that he might scatter the counsels of Ahithophel. At the time when Ahithophel gave counsel that Absalom should at once pursue David unprepared and kill him, Chusi then gave counsel and scattered the counsel of Ahithophel. And this Chusi himself sent a messenger to David, saying: Thus and thus is Absalom making ready; and David began to flee and to prepare himself. At the time when Chusi sent the words to David, David sang this psalm to the Lord, because the counsels of Ahithophel had been scattered. This they say, and indeed they have expounded it reasonably. But let us read the Scriptures carefully: for there it is written thus, that this Chusi is the son of Arachi. Then that Chusi is written with a different letter in Kingdoms: there Chusi is written with SAMECH, but here Chusi is written with the letter SIN. Then that Chusi is the son of Arachi; whence many of the Greeks, not knowing, read: 'Chusi the friend of David.' It is not so in the Hebrew, but it stands written thus: 'Chusi the son of Arachi, the friend of David.' You see, then, that the Greeks err even in the reading.

4 It is therefore most manifest, according to the rule of the Scriptures, that that Chusi is the son of Arachi. But this Chusi is called Jemini. Since we said that that Chusi was the son of Arachi, who is this Jemini? And we ought, comparing spiritual things with spiritual, to find the rule of this name. Where do we find 'Jemini' in the Scriptures? It is doubtful to no one that there is one tribe of the twelve, by name Benjamin. Now Benjamin is interpreted 'son of the right hand.' For at the time when Rachel died in Ephrata (we see the tomb with our own eyes, we do not seek examples elsewhere); at that time, therefore, when Rachel was dying, 'She bore,' it says, 'an infant, and the women — or she herself who was dying — called his name Benoni, that is, son of my sorrow.' But on the contrary Jacob the father turned the mother's sorrow into glory, and does not call him Benoni, that is, son of my sorrow, but Benjamin, that is, son of the right hand, that is, of my strength. Benjamin, therefore, is a name composed of two parts, of 'son' and of 'right hand': for BEN means 'son,' JAMIN means 'right hand.' Let us know, therefore, that the tribe of Benjamin is always called Jemini. We read in the book of Kingdoms, at the time when it is written concerning Saul: 'And behold,' it says, 'a man of the tribe of Benjamin, by name Saul;

5 the son,' it says, 'of Cis, son of Abiel, son of Jethra, son of Jether, son of Gera, son of Jemini.' And immediately there he is called a Jeminean man, that is, of the Jeminean tribe, that is, of the tribe of Benjamin. Let us give yet another testimony, lest we be able to doubt. That Shimei, who on the Mount of Olives at the time when David was fleeing his son Absalom — Scripture says this: 'And behold,' it says, 'Shimei of the kindred of Saul, of the tribe of Benjamin. And he threw,' it says, 'stones at David, and said: Get out, get out, thou man of blood.' At the time when one of his captains, by name Abishai, says, 'I will go,' he says, 'and kill him,' what does David say to him? 'What is there between me and you, sons of Zeruiah? Behold,' he says, 'he who came forth from my loins fights against me: and do you marvel that the son of Jemini, that is, of the tribe of Benjamin, of the tribe of Saul, who was my enemy?' Why have I said all this? To show that Jemini is the tribe of Benjamin.

6 We have said who Benjamin is, we have said the name of the father: let us see who Chusi the son of Jemini is. Chus in the Hebrew tongue is interpreted 'Ethiopian,' that is, black and dark, who has such a soul as he has a body, of whom Jeremiah says: 'If the Ethiopian will change his skin, or the leopard his spots.' So this Chusi signifies his black and Ethiopian enemy, Saul. And he says this: As the Ethiopian cannot change his skin, so this man too cannot change his character. Twice he came into my hands, I could have killed him. Whose blood I could have shed, I wished rather to overcome him by kindness; but his malice cannot be conquered. For just as the Ethiopian's skin cannot be changed, so too his malice cannot be changed. Finally, what does he say? 'O Lord my God, if I have done this' — that is, if I have done him any evil. 'If there be iniquity in my hands, if I have rendered evils to them that repaid me.' See what he says: I rendered good things for evils, he evil things for good things. It is manifest, therefore, that the psalm is against Saul, and he gives thanks to God, and prays for his help, that he may not fall into the hands of Saul.

7 'O Lord my God, in thee have I hoped.' I have not hoped in my sword, I have not hoped in my strength: but I have hoped in thy help. 'Lest at any time he seize my soul like a lion.' This fits Saul, it does not fit Absalom. For how could he call Absalom a lion, of whom he says, 'Spare my boy Absalom'? If there he calls him a boy, and as it were a little child and one that knows nothing, how here does he proclaim him a lion? This, so far, according to the history. And there are many things that might be said, and the whole psalm can be interpreted historically in the person of Saul. But since it is our concern to interpret not only according to the history, but according to the spiritual understanding, we interpret this Chusi the Ethiopian as none other than the devil. It is asked how this Chusi is the son of Jemini, how the devil, an Ethiopian, is the son of the right hand. That he is an Ethiopian, is by his own fault; that he is the son of the right hand, is because he was created by God. Rightly is it said of him: 'Lest at any time he seize my soul like a lion.' 'Our adversary the devil, like a roaring lion, seeking whom he may seize.'

8 'O Lord my God, if I have done this.' 'Behold, the prince of this world comes, and finds nothing in me.' 'If there be iniquity in my hands.' 'Who did no sin, neither was guile found in his mouth.' 'If I have rendered evils to them that repaid me.' They say, 'Crucify, crucify such a one'; I say, 'Father, forgive them, for they know not what they do.' 'Let the enemy pursue my soul, and take it.' 'The last enemy, death, is destroyed.' 'And let him tread down my life into the earth.' Life cannot be trodden down. 'And let him bring down my glory into the dust.' 'If,' he says, 'I have rendered evils to my enemies for evils, may I not rise again.' 'Arise, O Lord, in thy wrath.' Since they did not perceive thee through kindnesses, let them perceive thee through anger. 'Be exalted in the borders of my enemies.' He prays for his enemies, that he may be exalted in the borders of his enemies. For when they have ceased to be enemies, then thou, O Lord, wilt be exalted in them.

9 'Arise, O Lord my God, in the precept which thou hast commanded, and a congregation of peoples shall surround thee.' This we say, this believing we speak. For the persons are always changing in the psalms. It would be a great matter now, if we wished to say in the psalms into how many and how great persons they change. 'Arise, O Lord my God, in the precept which thou hast commanded.' This we say: For us thou hast suffered, for us thou hast been crucified; arise and save us. We seem to do violence to the Scripture; but the things that follow free us from this reproach. For what follows? 'And a congregation of peoples shall surround thee.' Therefore arise, that a very great multitude may believe in thee. For when thou hast arisen, what else do we pray? Return to the Father. 'And for her sake return on high.' For whose sake? For the congregation of peoples. That thou didst die, thou didst die for us; that thou didst rise again, thou didst rise for us; that thou didst ascend to the Father, ascend for us. 'And for her sake return on high.' 'No man ascends into heaven, save he that descended from heaven, the Son of man who is in heaven.'

10 'Judge me, O Lord, according to my justice, and according to my innocence upon me.' This David cannot say; this fits properly the Saviour, who did not sin. 'Let the wickedness of sinners be consummated, and thou shalt direct the just.' My justice cannot be directed, unless their iniquity — namely, of the Jews — be fulfilled. 'Unless ye be converted, he will brandish his sword.' This passage admits a twofold understanding. For many think it is said of God, so that, for example's sake, it is said to sinners. And what does it say? 'Unless ye be converted, he will brandish his sword': that is, unless ye do penance, the Lord will strike you with his sword. But let us see whether the things that follow can be fitted to the person of the Lord. 'He hath bent his bow, and made it ready.' This can be said of God. 'And in it he hath prepared the vessels of death.' This is difficult, for the Lord does not have vessels of death, but vessels of life; but this too can somehow be understood of the person of the Saviour. But that which follows, 'Behold, he hath been in labour with injustice, and hath conceived sorrow and brought forth iniquity, he hath opened a pit and dug it out,' cannot at all be taken of God. We are compelled, therefore, by necessity, on account of the things that follow which are harsher and more arrogant, not to understand of God, 'Unless ye be converted, he will brandish his sword.'

11 And so many say that this is said of the devil; that is, unless ye be converted, unless ye do penance, ye will be in his power. 'He hath bent his bow, and made it ready.' The devil always has his bow ready, he shoots arrows with which to strike us. 'And in it he hath prepared the vessels of death.' They fit the person of the devil. 'He hath made his arrows for them that burn.' Beautifully he said, 'for them that burn': for those whose hearts burn with lust and passions, these have been conquered by the devil. 'He hath made his arrows for them that burn.' Beautifully he said 'for them that burn'; he did not say 'for those about to burn,' that is, those who are about to burn with his arrows; but whosoever's hearts he sees burning, those he strikes. The Apostle too says that the devil has burning arrows. 'Behold, he hath been in labour with injustice: he hath conceived sorrow, and brought forth iniquity.' Such a mother, such a father is the devil: thus he conceives, thus he is in labour, thus he nurses, thus he exalts. 'He hath opened a pit and dug it out, and he is fallen into the ditch which he made.' The pit is the devil's own, which is also the ditch. 'He hath opened a pit': but since it cannot hold water, according to Jeremiah, therefore his pit has been turned into a ditch. 'He hath opened a pit, and dug it out.' All the conventicles of heretics are ditches of the devil.

12 'His sorrow shall be turned upon his own head, and his iniquity shall come down upon his own crown.' Just as if someone throws a stone on high, and is not careful, and the stone comes down upon his head, he is wounded by his own wound; so too the devil is slain by his own pride, he exalts himself and falls in ruin. 'His sorrow shall be turned upon his own head.' The devil now wishes to lift up his head, but cannot. Why can he not lift up his head? Because his sorrow is turned upon his head, and presses him down. The devil (understand, O mystical reader, according to the rule of the Scriptures) is read in Genesis to be himself the snake, himself the serpent in paradise, himself the serpent who spoke to Eve, who reigns on the earth. He is called a snake, because he clings wholly to the earth. Other animals, though they walk on the earth, yet do not have their whole body lying on the earth; though they have feet on the earth, yet they have another part of the body upward. But the devil, that is, the serpent and the old snake, according to Isaiah, is wholly on the earth: he has both his head and the rest of his body level with the ground. Why do I say all this? Because other animals (understand, O prudent reader), though they cling to the earth, yet desire to withdraw from the earth:

13 but the devil has his head and his tail and his whole middle part clinging to the earth. 'His sorrow shall be turned upon his own head, and his iniquity shall come down upon his own crown.' See what he says: both upon his head, and upon the crown of the head. But since iniquity presses both his head and his crown, where is the devil's repentance? This is the devil's end: 'His sorrow shall be turned upon his own head, and his iniquity shall come down upon his own crown.' Beautifully he said, 'shall come down': for the everlasting punishment will come to him from heaven. 14 He shall be condemned in this way. But we who have believed in Christ, who received the inheritance in the fifth psalm; who in the octave, that is, on the day of resurrection, say, 'O Lord, rebuke me not in thy fury, neither chastise me in thy wrath'; since Chus, that is, our Ethiopian, is himself the lion of whom it was said, 'Lest at any time he seize my soul like a lion'; who bent his bow and made it ready, and in it prepared the vessels of death that he might slay us; since he conceived sorrow and brought forth iniquity, opened a pit and dug it out, and fell into the ditch which he made, [and] was cast into gehenna; therefore his sorrow shall be turned upon his own head, and his iniquity shall come down upon his own crown: since he has been thus punished according to his desert, let us say, 'I will confess to the Lord according to his justice, and I will sing to the name of the Lord most high.' Beautifully he said, 'most high': for as much as the devil has been humbled, so much the Lord has been exalted.

Homily 4, on Psalm 9

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). Joshua the son of Nun was fighting in the desert, and as Moses prayed he kept prevailing: the one man fought, the other by his prayer conquered. So too do I, according to that which is written, 'Open your mouth, and I will fill it': I indeed seem to be the one speaking, but there are others by whose prayers I speak. The ninth psalm, which has been sung by you to the Lord, is great in its verses, great in its mysteries. Since, then, we cannot discuss everything, it is enough for the moment to speak about the title. Since we cannot enter into the house (for great is the king's palace, nor are we able to know all the mysteries of the king), for the moment, as it were standing at the title of the house, in the very vestibule, let us point out whose house it is.

2 'Unto the end, for the hidden things of the son, a psalm of David.' The phrase 'unto the end' does not pertain to the Jews, but to us who at the end have believed. They were the earlier son, we the latest. We therefore who are at the end ought to hear this psalm, because it pertains to those who are at the end. 'For the hidden things of the son.' What are these hidden things of the son? The mystery which throughout all past ages had been hidden has, at the end, been opened to us. 'For the hidden things of the son.' In the Hebrew it reads otherwise. For in the Hebrew it has ALAMOTH, which is translated 'for death': for AL is said for 'for,' MOTH is said for 'death.' Therefore it is said 'for death'; therefore 'for the death of the son' is what is written in the Hebrew. See, then, the Seventy translators: since they were translating for Ptolemy, a Gentile king, and it was harsh to say 'the death of the son,' they translated it 'the hidden thing.' They did not say 'for the death of the son': for they knew that it was being spoken of the Son of God. They saw that it was so written; and yet they were afraid to say that the Son of God would die.

3 Let this much for the moment be discussed concerning the title, and we ought to understand the whole psalm as being about the death of the Savior. Finally, that you may know it is spoken of the Savior, it is said of the Jews: 'In this snare which they stretched out, their own foot has been caught.' Then, concerning the calling of the Gentiles: 'All the nations that forget God.' And lastly, against the devil: 'God is not before his eyes, he sits in ambush with the rich.' Unhappy the rich, with whom the devil sits. Finally, see what is said of the devil: 'He sits in ambush with the rich.' For whoever is rich, unless he has stripped the poor man, cannot be rich: for this reason he said, 'He sits in ambush with the rich.' Whenever the rich persecute Christians, let us say: 'The devil sits 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 man, this is the devil. The poor man not only in riches, 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, 'he will slay': but when he has humbled the poor man, the humbling of the poor man is the ruin of the devil. For what follows? 'He will bow himself down and fall, while he has dominion over the poor.' Does not the devil seem to you, in persecution, when he would kill Christians, when he would slay the martyrs, to be slain in the very act of slaying? 'He will bow himself down and fall, while he shall have dominion over the poor.' The martyr who is slain goes to heaven; that slayer is humbled and falls.

4 This much, for the moment, has been briefly discussed from the psalm, as to what was said, 'For the hidden things of the son.' And this was said in the Old Testament; for in the Old Testament it is spoken of the son in a hidden way. Now in the Gospel let us read openly of the open things of the son.

Homily 5, on Psalm 14

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). The fourteenth psalm has been read at just the right moment; and it has come about in due order in such a way that it almost seems to have been read on purpose. The psalm was read in order: I think it has been brought about by God's dispensation that what was profitable to you should be recited today in the sequence of exposition. The fourteenth psalm has been read, which is titled A Psalm of David. But our David is Christ, as we have often said. Then we read in Exodus that on the fourteenth day the lamb is sacrificed. It is sacrificed on the fourteenth day, when the moon is full, when nothing is lacking to it of its light. See, therefore, that Christ is not sacrificed except in perfect and full light. Since, then, on the fourteenth day the lamb is to be sacrificed for you, now the prophet marvels, and asks:

2 Lord, who shall dwell in your tabernacle? You, who wish to dwell in the Lord's tabernacle. Or who shall rest on your holy mountain? See what is said. Who shall dwell in your tabernacle, or who shall rest on your holy mountain? Not first on the mountain, and afterward in the tabernacle; but first in the tabernacle, and so then on the mountain. A tabernacle is not a firm house, a tabernacle has no foundation; but it is moved this way and that, and it migrates along with the one who journeys on. That is why it is called παροικία (a sojourning), not a dwelling. Lord, who shall dwell in your tabernacle? Because it is a tabernacle, therefore it is called παροικία (a sojourning). Let us see, then, what the tabernacle is, and what the mountain is. We have said that the tabernacle has no foundation, but is an uncertain house: whereas a firm house has foundations. The tabernacle seems to me to be the Church of this world. The churches you now see are tabernacles: for we do not remain here as dwellers, but we are going to migrate elsewhere. For if 'the fashion of this world passes away'; and it is said in another place that 'heaven and earth shall pass away': if heaven and earth shall pass away, how much more now also the very stones of the churches, which we see? Now, therefore, the churches are called tabernacles, since we are going to migrate from these to the holy mountain of God. Who is this holy mountain of the Lord? It is said in Ezekiel against the prince of Tyre: 'You have been wounded,' he says, 'from the mountain of the Lord.' And who shall rest on your holy mountain?

3 Since, then, we are going to migrate from the tabernacles to the mountain, we ought to learn who these are who are going to migrate to the holy mountain of God. This that he said, Who shall dwell in your tabernacle, or who shall rest on your holy mountain, belongs to one who is asking. What, then, the prophet asked, the Holy Spirit now answers. And what does he say to him? Do you wish to know, O prophet, who shall dwell in my tabernacle, or who shall rest on my holy mountain? Hear what follows: if you do these things which follow, you shall dwell on my holy mountain. You, therefore, who wish to dwell in the tabernacle, and to ascend the holy mountain of God, need not listen to my words. Hear what the Lord answered the prophet; do this that the Lord commanded, and you shall ascend the holy mountain of God. He who enters without stain, and works righteousness. That is why it is also said in the one hundred and eighteenth psalm: 'Blessed are the undefiled in the way.' At once, at the very beginning, it is said, Blessed are the undefiled in the way. As it is said there, undefiled in the way, so here too it is said, He who enters without stain. And he who enters is in the way. He who enters without stain. See what is commanded. He did not say, he who arrives at the end without stain; but he who is still on the journey, and has no stain.

4 Someone could say: I have no stain, I have done no evil. It is not enough for us not to do evil, unless we also do good. Accordingly there follows, And works righteousness. See what he says, And works righteousness. He did not say, works chastity; he did not say, works wisdom, works fortitude. And these indeed are excellent virtues. For example, wisdom profits us, fortitude profits us, so that we may resist persecutions; then temperance and chastity profit us, that we may not lose our souls. Righteousness alone is a great virtue, and the mother of all. Let someone say: How is righteousness greater than the other virtues? The other virtues delight the one who has them: righteousness does not delight the one who has it, but others. If I am wise, wisdom delights me; if I am brave, my fortitude delights me; if I am chaste, my chastity is my joy: but righteousness does not profit the one who has it, but the other wretched ones who do not have it. Suppose some poor man has a quarrel with my brother; suppose my brother is powerful, and oppresses another — that is, one who is a stranger to me, a poor and wretched man — through his power: what does my wisdom profit the poor man? what does my fortitude profit the poor man? what does my chastity profit the poor man? Righteousness profits him, because I do not accept the person of my brother, but I judge for the truth. Righteousness does not know a brother, does not know a father, does not know a mother; it knows the truth, it does not accept the person, it imitates God. That is why he said And works righteousness, lest he should seem to have excluded the other virtues. He who is angry for another's relief, who does not delight in the miseries of others, this man is righteous.

5 Let us speak also of the other things that follow. He who speaks the truth in his heart. Many speak the truth with their lips, but not in their heart; who seem to speak truly, but the heart does not agree with the lips. He who has practiced no deceit with his tongue: he who has uttered in speech what he has pondered in his mind. Nor has done evil to his neighbor. Some think that a neighbor is a brother, or a fellow townsman, or a kinsman, or a blood relation. But our Lord teaches in the Gospel in that parable, where a certain man went down from Jerusalem to Jericho: a priest passed by, a Levite passed by, and had no pity: a Samaritan passed by, and had pity. And afterward the Lord asks, and says: Which of these was a neighbor? At once it is answered: He who did well. And the Lord adds: Go and do you likewise. All men, therefore, are neighbors to us, and we ought to do evil to none. But if we understand neighbors to be brothers and kinsmen, then are we permitted to do evil to strangers? But far be it to believe so. We are all men neighbors to men: for we have one Father. And has not accepted reproach against his neighbors. A great thing is said. Never, he says, has a neighbor murmured against him; never, he says, has he found any occasion to disparage him. This virtue exceeds the human condition, it is God's grace.

6 In his sight the malignant man is brought to nothing. See what he says. In his sight the malignant man is brought to nothing. Even if he is an emperor, even if he is a prefect, even if he is a bishop, even if he is a presbyter (for in the church these are the dignities), whoever is evil is counted for nothing in the sight of the holy man. And at once there follows, But he glorifies those who fear the Lord. This holy man, who enters without stain, who despises the powerful who are evil, if he sees anyone fearing God, though he be poor, yet him he glorifies. He who swears to his neighbor, and does not deceive. And here too we ought to understand "neighbor" as above. He who has not given his money at usury. There are many things that might be said, but the hour shuts us out. But since the day before yesterday we spoke about the beginning of the catechesis (κατήχησις), and, with God's favor, you came out of Chaldaea with Abraham, and you remember what we had said: how you came out of Chaldaea, and came into the land of promise — nay rather, the land of promise is promised to you. And indeed, after Abraham came into the land of promise, adversaries were on this side and that, enemies held the land.

7 The Lord came, and led him outside, and set him on a mountain, and showed him the whole land, and said: 'All this I will give to you and to your seed.' To him he promised it, to us he will give it in return.

Homily 6, on Psalm 66

1 Latin source: Germanus Morin (ed.), Sancti Hieronymi Presbyteri Tractatus sive Homiliae in Psalmos, Anecdota Maredsolana III (Maredsoli, 1897) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin). May God have mercy on us and bless us. Let him not be our judge, but be merciful. May God have mercy on us. This is the voice of the apostles speaking to the people gathered from the nations: You have indeed believed at our voice; behold, this Church is gathered together in the name of God; therefore we say, May God have mercy on us and bless us, that by his blessing he may undo the first curse laid upon man. May he make his countenance shine upon us. Let us not see him sorrowful, but rejoicing; let us not see him sorrowful over our sins, but rejoicing in our virtues; let us not experience him as a judge, but as a Father. May he make his countenance shine upon us. What is the face of God? Surely his image. For the apostle too says that the Son is the image of the Father. Therefore let him make us shine with his image — that is, let him make his image, the Son, shine upon us, so that the Son himself may make us shine. For the light of the Father is the light of the Son. He who sees the Father sees also the Son; and he who sees the Son sees also the Father — where there is no distance between glory and glory, both are one glory.

2 That we may know your way upon earth. This is what we ask: that you may make your countenance shine, that is, your image, upon us — that image which has always been hidden with you, and was, as it were, in the secret and darkness of your mysteries, according to what is written: "He made darkness his hiding-place. This is what we ask, that you make it shine upon us, so that the mystery which was hidden from the generations, as the apostle says, may be revealed in us. But why do we ask for all this? Why do we desire it? Unless you make your image shine upon us, we cannot know your way and your knowledge. Therefore it follows, That we may know your way upon earth: that your majesty, which is known in the heavens, we may hold known also upon earth. That we may know your way upon earth. "I am," he says, "the way and the life and the truth. That we may know your way upon earth. Let us know it upon earth. "Your will be done, as in heaven, so also on earth"; that the one whom the angels adore in the heavens, men too may adore upon earth. But someone may say that the way of God was known. "For God is known in Judaea, in Israel his name is great. God was known, but the way of God was not known in Judaea.

3 Since, then, the way of God the Father was not known among the Jews, therefore he now says: Among all the nations your salvation. Not in one people, but in all the nations. Among all the nations your salvation. Where we have in Latin "salvation" (salutare), in Hebrew it is called "Jesus. And indeed the angel too speaks this: "And you shall call," he says, "his name Jesus: for he shall save his people. Among all the nations your salvation. Behold, what the apostles prayed for is fulfilled: among all the nations his salvation is known. Wherever human speech can be, there Jesus resounds. 4 Let the peoples confess to you, O God, let the peoples confess to you. The Jews? No: all peoples. Just as all the nations, so also all peoples. Let the peoples confess to you, O God. What should they confess? Surely their sins — or at least let them confess that your image is in you: let them confess you in the Son, in him let them see you, in him let them adore you. Let the nations be glad and rejoice. Because they have been freed from the captivity of the devil; because those who before were bent down to adore idols, wood and stones, now with upright face look upon the heavens. Because you judge the peoples in equity. Wherever there is equity and judgment, there is not gladness, but the dread of sinners. And how did he say, May God have mercy on us and bless us; and now he says, Let the nations be glad and rejoice, because you judge the peoples in equity? It seems to be contradictory. For if they need mercy, how are they glad and rejoice, because you judge the peoples in equity? For wherever there is mercy, there is no judgment; but where there is judgment and the equity of judgment, there mercy is far off. But this is the sense. Let the nations be glad and rejoice: why should they be glad? Because you judge the peoples in equity: because you in no way show favoritism to one nation, but are the God of all.

5 Not the Jews alone are pleasing to you, but the whole world is yours. Someone may say: You are doing violence to Scripture; it did not speak in this sense. Let Scripture interpret itself, which says, Because you judge the peoples in equity. Which peoples? And you direct the nations upon earth. The nations which before did not walk with upright foot, the nations which before did not walk on an upright path, you made them to walk in your way: that we might know your way upon earth, that we might walk in the way, not in the ways, that through one way we might come to you, from whom the way is born. For we do not go to the Father except through the Son. Someone may say: This is the doctrine of the Arians. So, then, one comes to the Father through the Son? I say this: that through the image we go to the face, and in the light we see the light, in the Son we see the Father. It is the mystery and the dispensation that speaks. But if anyone thinks it blasphemous that we have called the Son the way, and that through the way we go as it were to God, let us see what this very way says. "No one comes to me, unless my Father draws him to me. So, just as the Son leads to the Father, so also the Father leads to the Son. These are human words.

6 But both the Son leads to the Father, and the Father leads to the Son: and there is one nature, one substance. 7 Let the peoples confess to you, O God — he had already said this above, and in this little psalm he repeats these two verses again. For he had said above, "Let the peoples confess to you, O God, let all the peoples confess to you. Let the nations be glad and rejoice," and so on: and now again he repeats these very verses. It is as though the apostles lead the chant for all the nations. "Often have they fought against me from my youth, let Israel now say: often have they fought against me from my youth. See how they lead the chant, and the throng of all the nations responds. So too now, when they say at the beginning "Let all the peoples confess to you," and when they urge the peoples and say "Let the peoples confess to you, O God, let all the peoples confess to you" — because they see them falling silent, therefore they rebuke them with the same words, and say, Let the peoples confess to you, O God, let all the peoples confess to you. Once we have said it, and you did not hear; let us say it again, that you may sing. But why have we said all this, both once and a second time, that the peoples should confess to God? Why do we say this? Why do we urge this? The earth has given its fruit. The earth — holy Mary — from our earth, from our seed, from this clay, from this mud, from Adam.

8 "You are earth, and into the earth you shall go. This earth has given its fruit: what it lost in paradise, it has found in the Son. The earth has given its fruit. First it gave a flower. He says in the Song of Songs: "I am the flower of the field and the lily of the valleys. This flower, then, has been made fruit, that we might eat him, that we might feed on his flesh. Do you wish to know what this fruit is? A virgin from a virgin, the Lord from a handmaid, God from man, a son from a mother, fruit from the earth. See what this fruit himself says. "Unless a grain of wheat falls into the earth and dies, it cannot bear much fruit. The earth has given its fruit, it has given the grain of wheat: which grain of wheat fell into the earth and died, and therefore brings forth much fruit. It was multiplied in the ear of corn: what had fallen as one thing, rose again with many. For the grain of wheat fell into the earth, and an abundant harvest sprang up. The earth has given its fruit. Therefore Let the peoples confess to you, O God, let all the peoples confess to you: the earth has given its fruit.

9 What is this fruit? May God bless us, our God; may God bless us. God — the Father; our God — the Son. For he himself is our God. "And you shall call," he says, "his name Emmanuel" — that is, God with us. Our God. May God bless us — the Holy Spirit. See the mystery of the Trinity comprehended in one little verse, The earth has given its fruit with many; in this fruit the mystery of the Trinity is contained. May God bless us, our God. He who is the God of all by nature has been made our God in a proper sense. May God bless us. May he drive out the old curse. The curse cast us out of paradise: may the blessing bring us back. May God bless us, our God; may God bless us. 10 And let all the ends of the earth fear him. He did not say, Let all the ends of the earth love him: "for perfect love casts out fear. To fear belongs to beginners, to love belongs to the perfect. He who still fears is placed at the start, he does not have perfect and full faith; but he who loves God, all things turn out to good for him. This little sentence seems brief and simple: but let us fan it out, and in these simple words we shall discover immense mysteries. We shall find within what lay hidden without. "But to those who love God all things work together for good. Job, the holy man, was tempted: he lost his sons and daughters, his house collapsed, he lost everything, he lost all things suddenly — neither father nor master; for nothing sound remained to him in his body, except only his tongue with which he might blaspheme. See the tempter, the devil. "From the sole," he says, "of his foot to the crown of his head he struck him with a most grievous wound" — that is, with elephantiasis. From it worms flowed over his whole body, and gore, and rottenness. His tongue alone he kept intact for him, that he might be able to blaspheme his God. "In all these things Job did not sin with his lips. See the greatness of the temptation, see the greatness of his virtue. See and consider that the apostle's saying is fulfilled:

11 But to those who love God all things work together for good. At the time when he was losing his possessions, when he was losing his sons, the things that had happened did indeed seem to him to be adverse: but because he loved the Lord, those evils, which he brings upon him, work together to his good. Those worms of his body were preparing for him the crown of heaven. Before he was tempted, God had never spoken to him: but after he was tempted, God came to him, and speaks familiarly, as a friend with his friend. Let the plagues come, every kind of punishment, so long as after the plagues Christ arrives. 12 We have gone out of the psalm, but not uselessly; because we had said And let all the ends of the earth fear him, and we had said that to fear belongs to the little ones, but to love belongs to the perfect; and to prove this we had cited from the apostle, But to those who love the Lord all things work together for good. And let all the ends of the earth fear him. By no means Judaea alone, but all the ends of the earth. But according to the figurative sense (tropology), all the ends of the earth — not all the middles of the earth, not those who are in the middle of the earth, but those who are at the end of the earth, who leave the earth behind and hasten to go to heaven. This, then, which the apostles said at the beginning, let us say at the end. May God have mercy on us and bless us: may he make his countenance shine upon us, and have mercy on us.