詩篇註釋 第 15 章 第 1/2 段

To the giver of victory, for the sons of Korah.

O God, with our ears we have heard, our fathers have declared to us the work that You wrought in their days, in days of old.

Another translator says: 'In the days that were before.'

This psalm the Prophet indeed speaks;

yet he speaks it not in his own person, but in the person of the Maccabees, narrating and foretelling beforehand the things that were to be in that time.

For such are the prophets;

they range over all times—the past, the present, and the future.

But who these Maccabees were, and what they suffered, and what they accomplished, it is necessary first to tell, so that what is said may become clearer with regard to the subject.

For these men, when Antiochus, called Epiphanes, came against them and destroyed all things, and forced many of that time to dance away from their ancestral polity, remained in no way harmed by those trials;

and when the war blew heavily upon them, they were able to do nothing more.

Since the apostles also did this.

For they did not always appear in the open and leap into dangers, but there were times when they withdrew, fleeing and hiding themselves.

But when they had recovered their breath a little, like certain noble young hounds, springing out of their caves and peering forth from their hiding places, they resolved no longer to save themselves alone, but others also, as many as they were able;

and going about through all the city and the country, they gathered up all whom they found to be soundly disposed;

and many also of those who had grown weary and been corrupted they won back again, persuading them to run back to the ancestral law.

For they declared that God is a lover of mankind, and never takes away the salvation that comes through repentance.

And saying these things, they enrolled armies of noble men.

For they fought not on behalf of wives and children and maidservants, nor against the removal and enslavement of their homeland, but on behalf of the law and their ancestral polity;

and God was their general.

Drawing up in battle array, therefore, and giving up their very lives, they overthrew their adversaries, not trusting in weapons, but having, in place of all full armor, the sufficient cause of their battle.

Going therefore into the war, they did not chant tragic strains, nor sing paeans, as some do, nor set flute-players before them, as in other armies;

but they called upon God from above to be present and to fight alongside them and to stretch out His hand—Him for whose sake they were being warred against, for whose glory they were contending.

Let us see, therefore, what this army of God utters—this army fenced about with spiritual aid, about to advance upon its enemies.

O God, with our ears we have heard.

For since some of those arrayed with them, seeing the multitude and the battle-line of Antiochus, and his victory, and that they were seizing everything by sudden onslaught, and reckoning their own weakness and fewness, had grown softer and feebler, he, rousing their spirit and showing that everything rests upon the generalship of God, and that even without armies, with Him fighting alongside, it is possible to prevail, offers in the form of a prayer a certain exhortation and counsel to the soldiers, and by conversing with God makes them more eager.

And this is no small part of consolation.

For the word would not have had equal force had it been turned toward those men, as when it is directed toward God.

Wherefore also, going on, he said this:

They inherited the land not by their own sword, and their own right hand did not save them.

For this was the saying of one restoring those who were more feebly disposed toward the toils—those who were seeking victory according to human sequence of cause and effect.

This whole prayer, then, is an exhortation to the armies, bidding them to cast their all upon God and to make their victory hang upon the hope that comes from Him.

But why did he not say simply, 'We have heard,' but rather, 'With our ears we have heard'? For with what other part of the body does one hear? Are the words, then, mere superfluity? God forbid!

Rather, it is a common custom among men, when they are recounting things of which they are fully convinced, and are making their narrative concern certain great and extraordinary matters, in speaking to those who are not yet fully persuaded, always to bring in the ears, declaring that they have heard with their own ears.

And it is not only in this activity, but in others also, that we are wont to do the same thing, calling the senses themselves to witness.

To make the addition of the ears, therefore, is characteristic of those who would gain full credence with the hearer.

Since in the case of the eyes and the hands also we do the same, as when we say,

'With our hands we have handled.'

And the apostles too said, 'What our eyes have seen,'

'what our hands have handled.'

But observe their virtue even from the very outset, and from this point onward.

Having suffered so many and so grievous ills for God's sake, cast out of their homeland, deprived of their freedom, fallen into perils, some even having become fugitives, pursued across the

mountains and the deserts, yet for the present they say nothing of these things, that 'We suffered this and that for Your sake; help us';

but rather, as though destitute of such pleas of justice, and having no confidence drawn from their own good deeds, they thus take refuge in what was done for their forefathers by God.

For that those who have no confidence should do this is nothing marvelous, since necessity drags them to it;

but that those who are able to speak great things from their own good deeds should think it right to be saved, not from these, but from the loving-kindness of God, which their fathers also enjoyed—this is a sign of their great humility of mind;

and from this too they furnish for themselves no small ground for zeal.

For the very name of God alone suffices to bring to nought ten thousand wars.

'Our fathers have told us.'

Hear this, all you who neglect your own children, all you who look on while they sing devilish ditties, yet neglect the divine narratives.

But these were not such men; rather, they spent their life continually in the narratives of God's mighty deeds;

and they made their gain twofold.

For those who had received the benefits, being mindful of the kindnesses, became better;

and their descendants received from these narratives no small foundation for the knowledge of God, and were led on toward zeal for virtue.

For the mouths of those who had begotten them were as books to them, and every leisure and every occupation was taken up with these narratives, than which nothing was more delightful nor more profitable.

For if mere narratives of events, and fables, and fictions are wont often to charm the hearers,

much more did these display abundant beneficence, power, wisdom, and providence, and along with the delight they raised up the hearer and made him more earnest.

For those who were present at the events, and had received them by sight, handed them down by hearing; and the hearing was equally as valid as the sight for producing faith.

For those who were not present and did not behold believed no less than those who were present and beheld.

And this too was for them no small anointing unto faith.

But let us see what they narrated, and whether they call to mind a like theme.

For he who is about to ask something of another, and to obtain his request, ought to ask for things like those granted to others, on that ground.

And what I mean is this:

for instance, some household servant asks of us a favor;

if he can point to another who has received the same, he sets forth that same grant as the strongest ground for his receiving it—provided only that the example be not impaired by any difference.

And by 'difference' I mean a difference of person or of matter.

For if the one who received be such a person as the one who asks, and the thing asked be alike, the example stands firm;

but if the former was worthy to receive, while the latter is not, there is need of a greater entreaty.

But it is necessary to make clear from the Scriptures also what I say;

The Canaanite woman, when she heard, 'It is not right to take the children's bread and to give it to the dogs,' says, 'Yes, Lord;'

'for even the dogs eat of the crumbs from their masters' table.'

And Paul again, when he wrote, said:

If others share in this authority over you, how much more do we!

Here he makes his claim greater by reason of the difference of the person.

And again, when writing to Philemon, he said:

For the hearts of the saints have been refreshed through you, brother.

Wherefore, though I have much boldness in Christ to command you what is fitting, yet for love's sake I rather beseech you.

Here the example is drawn from equality.

For when someone is the first to have received, he opens, as it were, a door for the second, provided that the one who is about to ask is of like kind, or asks for the same things.

And not only from what has been given to others, but also from what has already been granted to ourselves, does entreaty often become strong.

This too Paul did when writing to the Philippians, and saying:

For even in Thessalonica you sent once and again to my need.

For this reason many, when they give to many, enjoin this: that they should not tell others, lest the favour shown to the one man stir up against the giver a multitude of those who ask, as though the one who has once given had no place to which to withdraw for refuge, unless he should give to others also.

But men, indeed, command this with good reason, since by giving they have become poorer.

But God, on the contrary, both proclaims and cries aloud the things given to others, so as to provide to others also an occasion for asking Him again.

For by giving, His riches are shown to be greater.

He that is rich unto all, and upon all that call upon Him.

Have you seen a new kind of wealth? This same generosity do you also imitate.

For when you have spent the wealth that is laid up, then rather will you increase it;

but if you bury it, then rather have you diminished it.

And what wonder if this happens in spiritual things, when indeed it comes to pass thus even in fleshly things? For if a man, sparing his corn, should let it lie at home and neither spend it nor cast it forth upon the ploughed fields, he has delivered it up to the mouths of the worms;

but if he scatters it abroad, he brings about a greater harvest.

Hear this, all you who are sluggish toward almsgiving.

Hear this, you who diminish your own wealth by hoarding it.

Hear this, you who are no better off than those who are rich in a dream.

For the things of the present are no better than a dream;

but just as those who in their sleep imagine that they possess riches, even though they become lords of the royal treasuries, are poorer than all when day comes;

so also in this present life, he who was able to carry nothing thither will be poorer than all, even though he possessed the goods of all men;

If, then, you would show me the man of means, show him to me then, when day has come, when we have departed into that homeland;

but now I will not consent to distinguish the rich man and the poor man.

For there is here no truth of things, but rather a mere grace and fair-sounding of names.

For just as the multitude call the blind 'sharp-sighted,' yet the reality does not follow the name, but these are precisely the ones who do not see;

so also, I say, the name of 'the rich' is here bandied about of those who possess nothing there.

For when a man is rich here, then most of all do I know that he is poor.

For if he were not exceedingly poor, he would not be exceedingly rich.

For just as they would not have called the maimed man 'sharp-sighted' unless he had been wholly blinded;

so also here must one reason.

Having therefore put away the deceit of names, let us lay hold of the truth of things.

For things do not stand in names, but the natures of things fashion the names according to their proper essence.

So-and-so is called rich, but he is not.

And how is he not, when much silver, and much gold, and precious stones, and golden garments, and all other things flow around him? Because it is not gold, nor garments, nor money, but almsgiving that makes a man rich. For these things are grass, these are wood and stubble.

For what garment, tell me, will then be able to clothe the man who stands naked before that dread tribunal? This too was what Paul feared when he said:

'If so be that being clothed we shall not be found naked.'

What riches will be able to deliver the man in peril? What household servants will stand beside a master who is being scourged? What houses? What precious stones? What baths will be able to scour away the filth that comes from sins? How long will you go on deceiving yourselves? How long will you fail to discern the truth of things, but instead stand gaping after dreams, while judgment is near, even at the doors? But let us return to the matter before us.

'Our fathers have told us the work which Thou didst work in their days, in the days of old.'

It is possible for us too to say this, according to a like manner.

For if to those men their fathers gave the account, yet to us also the grace of God has granted, through the visitation of the Spirit, to learn the things concerning them.

And how might one take these things by way of a higher interpretation? By drawing them toward the achievements of the new grace: that we have been raised up toward heaven, that we have been counted worthy of the kingdom, that God has become man, having broken down the middle wall of partition.

But let us now proceed to the historical sense.

'The work which Thou didst work in their days, in the days of old.'

He makes mention of an ancient narrative, and brings forward the achievements of old.

And for what reason does he not make mention of something new and recent? Because among men it is reasonably of recent events that we make our narrative, and by these we draw them on, seeing that their memory grows feeble;

but with God all things are known alike, both the old and the new.

'For behold,' it says, 'Thou hast known all things, the last and the first.'

It makes no difference whether one relates an old narrative or a new one, only let it be suited to the subject at hand.

What ancient narrative, then, does he mean to tell? Let us hear:

'Thy hand utterly destroyed the nations,' it says, 'and Thou didst plant them;'

'Thou didst afflict the peoples, and didst cast them out.'

Have you then recognized what war he speaks of, what victory, what trophy, or do you still need clearer explanation from us? Already, I think, many have perceived what is meant;

but for the sake of those who do not know, it is necessary to add our own explanation as well.

Of what trophies, then, does he make mention? Of what achievements? Of those in Egypt, of those in the wilderness, of those in the land of promise;

or rather, of those in the promise itself.

For it was not those who came out of Egypt who also obtained Palestine, but they all fell in the wilderness.

When at length those who were born of them, and who were reared in the wilderness, entered into Palestine, it says, they had no need of arms;

but with a mere shout they took the cities, and having crossed the Jordan, the first city that met them, Jericho, they brought down as though dancing rather than making war.

For arrayed in arms not as for battles but as for a festival, they went forth, having put on their arms rather for adornment than for safety, and clothed in their sacred vestments, and having the Levites leading their host, they encircled the wall.

And it was a wondrous and marvellous spectacle to behold: so many thousands of hosts marching in order and rhythm, in quietness and great decorum, as though no one were present, while by that harmony of the trumpets the whole was being accomplished.

Let those be ashamed who make a tumult in church.

For if where trumpets were sounding there was such good order, then where God Himself speaks, what pardon shall they obtain who by their own uproar drive out the exactness of others' hearing? But for what reason, one asks, did he not mention those out of Egypt? Because they all fell, because they paid the penalty.

And for what reason did they all perish? Because they sinned grievously.

And by this He also arranged another thing: that those who were to inherit Palestine should be untouched by the evils in Egypt, by the superstition, by all the impiety, and should have no teacher of so great a wickedness.

For so possessed were they beforehand by the custom of the Egyptians, so captivated were they, that even after so many miracles they could not, even in the wilderness, cleanly wipe away the remnants of their error.

And if they had also received the Canaanites as teachers, more grievous than the former, to what depths of impiety would they not have run aground? For this very reason He kept those who were born in the wilderness there, until the offspring of those men came to the full age of manhood.

And we say these things not uttering them of our own accord, but demonstrating them from the Scriptures.

For through Ezekiel God reproaches them with this very thing: that having led them into the wilderness and having discoursed with them at length, He was not heard.

...did He command them to wear as they were about to approach Jericho? For it would have been more wonderful, had they done this without arms.

Most of all, then, even if He commands them to do something human, and to take on some perceptible aid, He does this in condescension to their weakness.

For what could the putting on of arms avail toward the casting down of a wall? And what the sound of trumpets? For if the war had been against men, one might have reckoned some weight even to the arms;

but if the wall was destined to fall down, for what reason are arms worn? And again, in the case of Gideon, those who had been chosen were on equal footing with those who had not been chosen;

for what reason, then, do these things come to pass? So that those who were thus commanded might be led into faith.

For the soul, having been reared together with the body, and never having beheld anything incorporeal, and gaping after sensible things, needed to be led by the hand from things seen up to things intelligible.

Hence it came about that even the prophets, when they discoursed about God, had need to make mention of human members — not that they might mould that undefiled nature into the shapes of bodily parts, but that they might instruct through human things a soul reared amid things perceived by the senses in doctrines that are above man.

Since, then, the operation of God is also something perceptible only to the mind, in order that the people of that time might not disbelieve, He sets before them something perceptible to the senses.

For if He had said, 'In seven days the city shall be overthrown, while you keep quiet and do nothing,' perhaps many would have disbelieved;

but as it is, He lays down these injunctions as a kind of footstool for the human understanding.

And that you may not suppose what is said to be some mere conjecture, I wish to relate to you a certain ancient history which confirms the argument.

This man, being seized with leprosy and ashamed of his affliction, as one who was in the gravest peril, comes to Palestine — for I must abridge the account — desiring to find from the prophet a release from his malady.

Having come, therefore, and standing at the man's door, he called for the healer.

But the prophet indeed heard him, yet did not come out; instead he sent to him, bidding him be washed in the river Jordan.

But he, since the command was a trifling one, having much of the sensible about it and requiring no lofty understanding, was not persuaded.

But what does he say? 'I thought that he would surely come out, and lay his hand upon it, and call upon his God, and take away the leprosy.'

Do you see the soul, how it required some perceptible form? For that he did not think the healer's command sufficient, but required a hand, was a mark of the weakness of the one being healed.

And many other matters besides are solved for us from this instance.

For this reason Christ too does not everywhere heal by word alone, but also by His hand;

for indeed He put His hand into the mouth and upon the tongue;

and in one place doing all things by word alone, in another by His mere will, He healed those who came to Him.

For what reason, then, did He do this? Because of the weakness of those who came to Him.

And that you may learn that this was done because of their weakness, those who had no need of such things He praised.

'For verily I say unto you,' He says, 'not even in Israel have I found so great faith;'

inasmuch as the centurion did not draw Him into his house, but declared that His command sufficed.

In the case of Hezekiah, then, nothing of the sort takes place, but only a prophecy, and nothing human was employed;

for this very reason, in the case of him who was jealous over his wife, a coarser sort of procedure was enjoined.

But if you wish to take this in an anagogical sense — 'For all these things,' he says, 'happened to them as types;'

'and they were written for our admonition, upon whom the ends of the ages have come' — consider the noblest of the Church's teachers, using the word in place of a trumpet, casting down the walls of the adversaries, and the peoples armed with the whole armour of Jesus.

And the number of the seven days points us beforehand to the Sabbath.

For such commandments of the law were not given as a primary end.

For this reason, concerning the sacrifices He says:

'For who has required these things at your hands?' And again:

'Do vows and holy flesh take away sins?'

'Did you offer to Me slain beasts and sacrifices in the wilderness forty years?' And again:

'To what purpose do you bring Me frankincense from Sheba, and cinnamon from a far country?' And again:

'Sacrifice and offering You did not desire.'

'Does God desire whole burnt offerings and sacrifices, rather than to obey Him?' And, 'If You had desired sacrifice, I would have given it.'

And casting out the feasts, He says:

'I have hated, I have rejected your feasts.'

'Take away from Me the sound of your songs, and the music of your instruments I will not hear.'

And, 'The great day I cannot endure, and fasting and idleness My soul hates.'

'This is not the fast that I have chosen.'

And Ezekiel again said:

'I will give you statutes that are not good, and ordinances by which you shall not live.'

Thus here too the Sabbath is done away with.

Who has required these things at your hands?

This I leave to you to solve; and you will be able to discover such things, if you display a pure life.

For if He called Cornelius, on account of his excellent life, to the knowledge of hidden things, and made the eunuch, on account of his diligent reading, both to understand and to know;

much more will He teach you the clearer things, you who have already enjoyed the faith and who display an upright life.

For just as an unclean life hinders the knowledge of these things, as Paul says:

I could not speak to you as to spiritual persons, since there are strifes and jealousies among you;

'They shall desire to know My ways, as a people that has done righteousness,' so a pure life leads the way, together with the diligence that is bent on seeking.

For 'Seek,' He says, 'and you shall find.'

And the parable also—of the man asking for loaves from a friend who has already gone to sleep—shows this very thing.

For this reason Solomon too, since he asked for spiritual things, received also what he had not asked for.

But when perseverance, and a spiritual request, and a pure life are all present, consider how great the ease will be for obtaining;

and yet perseverance even by itself alone prevailed.

For 'I say to you,' He says, 'even though he will not give it to him because he is his friend, yet on account of his importunity he will give it to him.'

But let us return to the matter before us.

'The work which You wrought in their days, in the days of old.'

'Your hand utterly destroyed nations, and You planted them.'

See how properly he has used the expression.

'For You did not,' he says, 'bring matters to a stop then merely at victory and defeat;'

but everything went further still;

and yet before this the terms of the battle-array were not equal.

For the one side were in possession, while the others were newcomers;

but nevertheless so great a change came about, that the former were plucked up by the roots, while the latter became citizens and inhabitants.

For this reason concerning the former he says:

'Your hand utterly destroyed nations;'

but concerning the Jews, 'He planted them.'

And by 'hand' he means His power.

But if He so quickly showed those who came from outside—having neither city nor house, nor anywhere to set out from and take a stand—to be more powerful than those who dwelt within, much more, he says, will He not overlook us who have been cast out from our fathers' inheritance.

But what is the meaning of 'You planted'? 'You fixed them fast.'

For that which has been planted becomes settled and firmly fixed.

What then? Were they not removed, tell me? Were they not carried off into foreign lands? Yes, they were carried off, but not through the weakness of Him who set them down, but through the wickedness of those who were planted.

For if their own conduct had not been an obstacle, nothing would have hindered them from remaining in their dwelling. 'You afflicted peoples, and cast them out.'

Some say that this is spoken concerning the Egyptians;

but to me it seems that this too was said concerning the nations.

For indeed He exacted punishments from those as well, displaying His own power in both respects—both in destroying the enemies, and in knitting together His own people.

'For not by their own sword did they inherit the land.'

Another version says, 'For not by their own knife.'

'Neither did their own arm save them;'

'but Your right hand, and Your arm, and the light of Your countenance.'

And indeed all fought fully armed in the wars;

armed indeed, yet the work was not that of the weapons, but of God who led the army.

Do you see how, under the form of a prayer, he sets forth his counsel, exhorting us to cast the whole upon God? And how he calls the matter an inheritance, though neither their fathers, nor their grandfathers, nor their great-grandfathers had held possession of the land, but had passed away in another season? Because the promise had been made to the fathers.

For 'Come,' He says, 'into the land which I shall show you.'

And, 'To you will I give the land, and to your seed.'

Having spoken of a right hand and an arm, since he had made mention of somewhat coarser expressions, see how he raises up his discourse, bringing it back once more, and saying:

'And the light of your countenance'—that is to say, your succour, your providence.

For your merely willing it, your merely being present, sufficed for them alone.

That is to say, because you loved them, because you willed it.

So that these things were of grace, not of good deeds; nor did they obtain them out of their own virtue, but out of the loving-kindness of God.

'You are Yourself my King and my God, who commands salvation for Jacob.'

Another version has: 'Command concerning the salvation of Jacob.'

And what is this sequence of thought? It has much connection with what has been said.

For what he says is this:

We are the descendants of those men, and You are the same God, who both then and now wrought those things.

Whence, then, so great a change? For surely it is not that that God was one and You another, but You are the same.

Nor again is it that You are the same, while I ascribe to myself another God;

but 'You are my King and my God.'

We have not leaped away from Your rule, we have not enrolled another as our champion.

'Who commands salvation for Jacob';

that is to say, both the God is the same, and the providence is the same.

Whence, then, the change of affairs? And what does 'who commands' mean? He who orders, who gives charge that Jacob be saved.

Here again he sets forth the readiness of the alliance and the greatness of the power; and he does not simply make mention of the forefather, but instead of a legal claim he puts forward his virtue, wishing to move God to compassion.

'In You will we push down our enemies with the horn.'

And You are the same, he says, and the providence is the same, and we too enroll You as ours, and we make use of the same weapons.

For this is what it means: 'In You will we push down our enemies with the horn.'

But another version says: 'We will push down with the horn those who afflict us.'

'And in Your name will we bring to nothing those who rise up against us.'

Why do I say, he asks, 'In You'? It suffices merely to call upon Your name, and to accomplish all things beyond all measure.

For he did not say, 'We shall prevail,' or, 'We shall get the upper hand,' but, 'We shall bring them to nothing'; nor shall we count them to be anything, he says, nor shall we be afraid, but we shall pursue them as though they were nothing at all.

Which another interpreter, making it plain, expressed thus:

showing the victory won by main force, the battle-array without struggle, the fight without fear.

'For I will not hope in my bow.'

'And my sword shall not save me.'