Commentary on the Psalms 46

Behold now, bless the Lord, all you servants of the Lord, who stand in the house of the Lord.

Here he brought to a close the psalms concerning the ascents, sealing up the discourse with a fair ending, with praise and blessing.

But he wishes them to be servants of the Lord not according to their doctrines only, but also according to the exactness of their manner of life;

wherefore also he added: Who stand in the house of the Lord, in the courts of the house of our God.

For it is not lawful for the unclean and profane even to set foot within the sacred enclosures.

So that if anyone is worthy to enter, he is also worthy to bless.

For the house of God resembles heaven;

and just as there it is not lawful for any of the adverse powers to set foot, so neither is it in the house of God.

Consider, O man, how great a dignity you enjoy — seeing that you yourself have become a temple — how great a purity you would rightly furnish.

And how might you furnish that purity? If you cast out every wicked thought, if you make the region of your mind impassable to the workings of the devil, if, as in a holy sanctuary, you abide adorning your own understanding.

For if, in the case of the Jewish temple, not every place was accessible to all, but there were many and various demarcations — one for the proselytes, another for the Jews by descent, another for the priests, another for the high priest alone, and not even for him at all times, but once a year —

consider how great a holiness is needful for you, who have received far greater symbols than those which the Holy of Holies received at that time.

For you do not have the Cherubim, but you have the very Master of the Cherubim dwelling within you; nor a jar and manna and tablets of stone and the rod of Aaron, but the Master's body and blood, and the Spirit instead of the letter, and grace surpassing human reasoning, and an unspeakable gift.

And in proportion as you have been counted worthy of greater symbols and awesome mysteries, so much the more are you accountable for holiness, and liable to greater punishment if you transgress the things enjoined.

In the nights lift up your hands unto the holy places.

Why does he say, In the nights? Teaching us not to spend the whole of it in sleep, and showing that then the prayers are purer, when the mind is also lighter and there is more leisure.

But if one must come to the holy places by night, consider what pardon he will obtain who does not even at home, at that season, perform his prayers.

For the Prophet raises you from your bed and leads you to the temple, bidding you to pass the night there;

but you do not do this even while sitting at home.

And well did he say, In holiness, making plain that we must pray without evil deliberations, without remembrance of wrongs, without covetousness, without any other such sin that corrupts the understanding.

For this above all is exact blessing: when together with the words the life also speaks in harmony, and through your works you glorify the God who made you, according to the Gospel which says:

Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.

May the Lord bless you out of Zion, He who made heaven and earth.

That is to say, if you do these things, you will also obtain the blessing that comes from God: if you pass the night in prayer, if you pray in holiness, if you are worthy to stand in the house of the Lord, if you make yourself a fitting temple.

Having therefore exhorted them as was fitting, he then brings his discourse to a close with a prayer.

For this is the mark of the best teacher: both to set the hearer right by counsel, and to strengthen him with prayers.

What does he mean to signify by saying, 'Out of Zion'? That name was dear to them, and there the whole matter of sanctification was accomplished.

For this very reason he prays over them,

that they might recover their former commonwealth, and come to be in that holy place, and enjoy this blessing.

Then, leading them up to loftier doctrines, and teaching them that God is everywhere, and that He ordained the temple to be built only on account of their weakness, and that He must be called upon from every place, he added, 'He who made heaven and earth.'

But they at that time called upon Him there, whereas we call upon Him in every place, in every region—in the house, in the marketplace, in the desert, in the ship, in the inn, and wherever we may be.

For prayer is in no way hindered by the place, provided only that the manner be in keeping with the prayer.

Having therefore attained to this, let us call upon God everywhere, and He will stand by us, and take hold together with us, and make all difficult things easy and light for us, and will count us worthy of the good things to come;

which may it be granted us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and might, now and ever, and unto the ages of ages.