詩篇註釋 第 29 章

But I was brought very low.

The blessed Paul also, calling this saying to mind, speaks somewhat in this manner:

And having the same Spirit of faith, according to that which is written,

we also believe, and therefore also we speak.

It is necessary, therefore, first to tell how the Apostle made use of this saying, and concerning what his discourse was.

For in this way the prophetic word too will become clear to us from this.

And moreover this is an excellent principle of teaching: not to cut off the connection of the discourse, nor to fasten upon a part taken by itself, but to make the beginning from higher up in the narrative.

Concerning what, then, was Paul discoursing when he made mention of this prophetic utterance? Concerning the resurrection and the enjoyment of the good things to come, which surpass all speech, and mind, and thought.

Since, then, it surpassed all speech, and it was not possible for these things to be interpreted, but there was need of faith in order to receive them, so that the Jew might not be troubled, nor suppose himself deceived, as one buoyed up by cold hopes, he corrects his unreasonableness by a prophetic saying, all but declaring: I seek no strange thing, namely faith, but an ancient good.

And the prophet, being himself about to prophesy to the Jews concerning certain good things that would befall them at the present time, and that would exceed the ordinary course of human affairs, so that no one might be able to disbelieve, thus began the psalm, saying:

For when Jerusalem had been destroyed, and the temple had become a ruin, and all had been taken captive and bound and led away into a foreign land, and barbarians had seized their country in their stead, and they had been commanded to plant vineyards, and to build houses, and to celebrate marriages, these things cast the Jews into despair, and thereafter they reasoned within themselves: If, while we had a city, and arms, and towers, and such abundance of wealth, and a temple, and an altar, and holy service, and worship, and all the rest of our commonwealth, we were delivered up, became captives, and are led away into slavery;

now, being in a foreign land, and stripped of all things, and having become naked and slaves, how shall we be able to recover our own? Since, then, many of the weaker sort, reckoning up these things, were thrown into confusion and troubled, and gave no heed to the prophets who spoke of the return;

for this reason he spoke thus, showing to all from this that there is need of faith in the things spoken by God.

Others, then, discourse to them in yet another way, as does Isaiah, speaking thus:

Look unto the firm rock, from which you were hewn, and unto the hollow of the pit, from which you were dug.

Look unto Abraham your father, and unto Sarah who travailed with you; for he was but one, and I called him, and sanctified him, and multiplied him.

And what he says is of this sort:

Was not Abraham a barbarian? Was he not childless, and advanced in age? Did he not have a wife who, both by reason of her age and by reason of her nature, was useless for bearing children? Was not everything concerning him utterly despaired of? What then? Did I not, from that one man, the childless, the aged, fill the whole world? Why then are you troubled? For if from the

one man be mighty to fill the whole world, much more shall I fill Jerusalem from you, the few.

Look unto the firm rock, from which you were hewn;

and unto the hollow of the pit, from which you were dug;

naming Sarah in this way.

For just as the pit does not have water gushing up from within itself, but receives it from the rains above;

so too she herself, being destitute of any generative power, received this fitness from above;

and just as the rock never bore fruit, so neither was Abraham able to do so;

but I hewed you out from thence, and from the one man I filled so many lands.

For this reason too He leads Ezekiel out into the plain, and shows him a heap of bones, and by prophesying raises them up, showing them the bones, and saying: If I am able to raise the dead, much more to bring you, the living, back again.

But this prophet — how does he speak? I believed, therefore I have spoken.

There is need of faith with respect to the things that are promised;

for I too, pondering these things, and reckoning them up, and bringing in faith, drove out all confusion.

Paul, therefore, says this: that even in our sensible and visible good things there is need of faith.

But if in things sensible, much more in things spiritual.

For if, in order that they might accept that they would recover their own city, faith was required of them;

much more is it required of us who await heaven.

For whenever something is great, and surpasses the understanding, and is above all reasonings, this we must lay hold of by faith, and not scrutinize matters by the sequence of human logic.

For the wonder-working of God is higher than all these things.

So that for this reason also we must bridle our reasonings and hasten back to faith, and give glory to God.

For he who strives by his reasonings to discover the things of God does not glorify Him, since he wishes to subject God's unspeakable dispensations to the lowliness of his own reasonings.

Wherefore, when Paul was discoursing concerning Abraham, since he did not do this, but rebuked his reasonings and looked to the power of Him who had promised, that this above all glorified God, he says:

"For concerning the promise of God he did not waver through unbelief, but was strengthened in faith, giving glory to God, and being fully persuaded that what He had promised He was able also to perform."

But what does this mean: "Having the same Spirit of faith, according to what is written"?

"We also believe, and therefore we also speak." Here he reveals to us a great mystery.

What indeed is this? That the New and the Old are of the same Spirit, and that the same Spirit which spoke in the one also spoke here; and that faith is the teacher of all things, and that without it we are not able even to utter anything.

"For we also," he says, "believe, and therefore we also speak."

For if you take this away, it is not even possible to open the mouth.

And why did he not say, "Having the same faith," but, "Having the same Spirit of faith"? Both to make plain the things that have been said, and to show that there is need of the Spirit's supply in order to ascend to the height of faith, and to hold in dishonor the weakness of our reasonings.

Wherefore also in another place the same apostle says:

"But to each is given the manifestation of the Spirit for what is profitable."

"For to one is given through the Spirit a word of wisdom, to another a word of knowledge, to another faith, to another gifts of healings."

But perhaps someone might say—which indeed is also true—that he is speaking of another kind of faith, through which miracles were wrought.

I too know that that faith is another kind, concerning which the apostles also said:

but another is this faith, according to which we are all believers, not working signs, but having the knowledge of godliness;

yet here also there is need of the Spirit's help.

For indeed Luke writes concerning a certain woman, that "He opened

her heart, so that she gave heed to the things spoken by Paul."

"No one comes to Me, unless the Father draws him."

Therefore, if this is of God, wherein do those who disbelieve sin, seeing that neither the Spirit helps them, nor the Father draws them, nor the Son guides them? For concerning Himself He also says:

But He says this to show that there is need of Him in order for one to be brought to the Father.

If, then, the Father draws, the Son leads by the hand, the Spirit enlightens, wherein do those sin who have neither been drawn, nor led by the hand, nor enlightened? In that they do not render themselves worthy to receive this illumination.

Behold, at any rate, how this came to pass in the case of Cornelius;

for that man did not find this of himself, but God called him, since he, having taken the lead, had prepared himself to be worthy.

For this very reason Paul also, when discoursing concerning faith, said:

"And this is not of yourselves; it is the gift of God."

Yet He does not leave you destitute of good deeds.

For if it is His to draw and to bring near;

yet nevertheless He also seeks a compliant soul, and only then does He bring in the help that is from Himself.

Wherefore also in another place Paul says:

"To those who are called according to His purpose."

For the things pertaining to our virtue and our salvation have not been made a matter of compulsion.

But even if the greater part is His—indeed almost the whole—yet He has left something small to us also, so that the occasion for the crowns might have a seemly appearance.

For this very reason Paul, having said:

"Having the same Spirit of faith"—that is, the Spirit that also spoke in the Old Testament—he went on to add:

"We also believe, and therefore we also speak."

For there is far greater need of faith here than there, both because of the nature of the promises, which is invisible and spiritual, and because of the order of the times.

For it was not in the present life, but in the life to come, that the rewards were to be found.

Or rather, even for the things of the present there was need of faith.

For the very things that were given had need of faith even in the giving of them: both the fellowship of the mysteries and the gift of baptism.

So greatly did the power of these good things surpass all reasoning.

If, then, in those grossest and most tangible things faith was needed, how much more is it needed here.

But the apostolic saying has received its fitting interpretation.

It is now time to turn back once more to the prophetic word, and to tell what this blessed man says.

What, then, does he say? 'I believed, therefore I have spoken.'

And yet he had as yet spoken nothing; rather, he calls that which had already been spoken to him according to his own understanding.

What is it that had already been spoken? Having considered, he says, the calamity and the Jewish tragedy, that utter ruin and the desolation unto the end, I did not despair of a change for the better, but I even hoped for it, and I announced it, and I spoke it.

For indeed in the earlier psalms I discoursed much concerning it.

And I spoke and announced it, being instructed out of faith.

Another, at any rate, who was not thoroughly instructed in this faith, see how he limps and is thrown into confusion.

For if David speaks that psalm, yet not in his own person, but rather recounting the sufferings of those who limp, he spoke thus:

'How good is God to Israel, to those who are upright in heart!'

'But as for me, my feet were almost moved; my steps had well-nigh slipped.'

He speaks not of feet and steps, but of reasonings that limp.

And he adds the cause, saying:

'For I was envious at the lawless' — that is, seeing the barbarians prospering, but the affairs of the Jews brought low.

And what kind of limping does he describe? 'And I said:'

'Surely in vain have I justified my heart, and washed my hands in innocence.'

And from what was he led to say such things? He says:

'For behold, these sinners, prospering forever, have held fast to wealth.'

Then see how he recovers himself:

'If I said, I will speak thus—'

'This,' he says, 'is a labor before me, until I go into the sanctuary of God, and understand their latter end.'

I was toiling; I was in misery amid my reasonings.

Then I considered that I was doing a toilsome thing.

Searching out these things, I shall be able to know nothing clearly, until I recover my homeland.

Do you see how great an evil it is to commit the matters of faith to reasonings, and not to faith? For if that man had been firmly fixed in faith, he would not have uttered these things, he would not have been thrown into confusion, he would not have been troubled, his feet would not have been moved, his steps would not have well-nigh slipped.

But the Prophet was not so; rather, standing upon the rock, he was neither confounded nor troubled, but seeing the affairs of the Jews thus disposed, and those of the barbarians the opposite, he proclaimed the return continually and in many of the psalms, with a resounding voice and a fully assured mind, and he was exceedingly confident, giving heed neither to the power of the barbarians nor to the abasement of the Jews, but to the power of God who had promised these things.

'But I was brought very low.'

Another version says, 'But I indeed was greatly afflicted.'

'But I said in my ecstasy, Every man is a liar.'

'And I said in my distress, Every man is deceitful.'

Hence again the splendor of faith is displayed, that not even the magnitude of the calamity cast him into despair.

It is a certain sacred anchor, holding fast on every side the mind that possesses it, and it is then most of all made manifest when, out of desperate straits, it persuades the one who possesses it to await good hopes, casting out the tumult of the reasonings.

Which very thing he himself, making it plain, said:

'But I was greatly afflicted,' he says;

that is, I was afflicted, but I did not despair, neither did I collapse.

Then, showing that he was not afflicted in a simple or ordinary way, he adds the intensity of it, saying:

"But I said in my ecstasy, Every man is a liar."

What does "in my ecstasy" mean? In the excess of my calamity, he says, in the greatness of my sufferings.

For so great a trial came upon us that it induced in us both stupor and a deadening torpor.

For here by "ecstasy" he means the insensibility that arises out of afflictions.

Since also in the case of Adam, when Scripture says that God cast an ecstasy upon him, it means a certain insensibility.

For "ecstasy" is so called from a man's coming to be outside himself.

And it had then been cast upon him, so that he did not feel his rib being taken away, nor suffer any pain at what was done.

Thus God, stealing away the sensation of the pain, so that Adam might not hate what was formed out of him because he had suffered, cast an ecstasy upon him.

And again elsewhere it says, "An ecstasy fell upon them."

There too it signifies a certain torpor, and a coming to be outside of sensation.

And everywhere "ecstasy" indicates this.

And it comes about either through God working it, or through the excess of afflictions producing a torpor.

For calamity too knows how to produce ecstasy and torpor.

Here, then, by "ecstasy" he means the greatness of the afflictions that had overtaken him.

But what is it that he says, "Every man is a liar"? Is no one then truthful? How then is Job recorded as "a man true, righteous, God-fearing"? And what shall we say concerning the prophets? For if they too are liars, and lied in the things they spoke, then everything is undone.

And what of Abraham? And what of all the righteous? You see how great an evil it is to take the mere wording simply, and not to look carefully into the meanings. What then is it that he says, "Every man is a liar"? It is what he says elsewhere: "Man is like to vanity."

Which another prophet also said:

"All flesh is grass, and all the glory of man as the flower of grass";

that is to say, a thing utterly worthless, fleeting, like a shadow, a dream, some mere image.

And that you may learn that I do not say these things by mere conjecture, another translator rendered it "A deception," and another "He is deceived," and yet another "He fails."

But this is far different from that.

For to lie belongs to a wickedness that pertains to the soul;

but to fail and to melt away and to slip past, and to be a dream and a flower and a shadow, belongs to the worthlessness that pertains to nature.

For he says the same thing, as when he says:

"But I am earth and ashes";

does earth and ashes exalt itself? And again, as when this same prophet says, "What is man, that Thou art mindful of him?"—everywhere setting forth the worthlessness of our nature, its nothingness.

For we say also concerning the crops:

"The crops have proved false," that is, they brought forth nothing worthy of the hope;

and "The year has proved false," indicating once more the very same thing.

Since, then, man too is a thing of no account and worthless, and since we are especially accustomed to reflect upon such matters in the midst of calamity, and to consider the weakness of our nature—

for this very reason this man too, having fallen into despondency, and seeing his nature convicted, and its worthlessness and nothingness demonstrated on every side, says, "Every man is a liar";

that is, man is nothing.

"Nevertheless man walks about in an image."

"What shall I render to the Lord for all the things that He has rendered to me?" See how he shows the benefit to be great, not only from the things that have been done, but also from His having become such a benefactor to one so lowly—expounding the contents of the psalm in different words but with the same thoughts.

For just as there also he was saying:

"What is man, that Thou art mindful of him, or the son of man, that Thou dost visit him?"—so also here.

Then the benefit is shown to be twofold, when the blessings are both great in themselves and are bestowed upon one who is of no account;

which is an intensification of the benefit and of the grace.

Wishing, then, to set forth this very thing, he says:

showing that it was man — man who is a lie, who is a mere nothing, who is worthless — whom He deemed worthy of so great a gift.

For all that He has rendered unto me.

This is the mark of a thankful mind: to go about and seek how, in return for the benefits received, one may give something back to one's benefactor; and, having laid down everything, to consider that one is giving nothing worthy of Him.

This very thing, having hinted at it from the outset of the recompense, he promises as he proceeds that he will set it down.

For he displays a twofold thanksgiving: both in giving whatever he was able to give, and, in giving these things, in considering that he gives nothing worthy of Him.

What then is it that he is about to give? Hear him as he speaks:

I will take the cup of salvation, and call upon the name of the Lord.

Now those who take what is said in an anagogical sense affirm that it means the communion of the mysteries.

But we, for the present keeping to the literal history, say that here he is speaking of drink-offerings, and sacrifices, and hymns of thanksgiving.

For indeed of old the sacrifices were of various kinds.

For there was a sacrifice of praise, one for sins, and whole burnt-offerings, one for salvation, and peace-offerings, and yet many others.

I have indeed nothing worthy to lay down, but what I have I offer.

For I will offer to God a sacrifice of thanksgiving, and will call Him to remembrance for my salvation.

I will pay my vows unto the Lord in the presence of all His people.

Here by 'vows' he means the promises, the undertakings.

For indeed, in those perils he took refuge in God, and made himself a debtor by promising that, if he should escape the perils, he would render up these sacrifices.

Since then, he says, the calamity has been dissolved, 'I will pay my vows unto the Lord in the presence of all His people.'

Precious in the sight of the Lord is the death of His holy ones.

And what manner of sequence is this? What has it in common with what went before? If one should examine it with exactness, he will find this connection to be a close one.

'What shall I render unto the Lord for all that He has rendered unto me?' — showing His benefits, he says, that not life only, but even the death of the holy ones is a matter of earnest concern to God, coming to pass not simply by the law of nature, but in many cases occurring according to His own will.

Or do you not hear Paul saying:

'But to abide in the flesh is more needful for your sake; and having this confidence, I know that I shall abide and continue with you all'? And why do you marvel if death too is so ordered, seeing that not even the birth of some comes to pass by the law of nature, as that of Isaac, as that of Samuel? Wherefore he does not even call them children of the flesh, but children of the promise.

So too Moses did not simply die, but at God's bidding;

nor did John, but with His permission.

And yet it came about as the reward of a harlot;

but even so it became precious.

For this indeed is the marvel, that even having ended thus, he was held in honour;

for he laid down his life for the sake of the truth, and was so honoured that even the very man who slew him stood in dread of him.

And that he dreaded him, hear what the evangelist says concerning Herod:

For he said that this man is risen from the dead, and therefore mighty works are wrought in him.

See how in the case of Abel too his death was precious.

Where is Abel your brother? The voice of your brother's blood cries out to me.

Consider too in the case of Lazarus, how after his death angels went before him.

Consider too the cities that run together to the tombs of the martyrs, the peoples set aflame with longing.

This then is what he says: that there is much account, and much earnest care with God, even at the end of the holy ones.

For they do not die simply, nor as it may chance, but when He Himself permits it in His providential ordering.

For this reason he said, 'In the sight of the Lord,' wishing to make this plain;

O Lord, I am Your servant, I am Your servant, and the son of Your handmaid.

He does not speak of the common servitude, but of that which is according to great affection and love, being kindled with longing — which is the greatest crown, and more resplendent than any diadem.

Wherefore God also sets it down in place of the highest praise, saying:

'Moses my servant has died.'

'And the son of your handmaid.'

That is to say, from of old and from our forefathers we have been devoted to your service.

This very thing Paul too set down as the greatest ornament, when he spoke concerning Timothy, saying:

'Being reminded of the unfeigned faith that is in you, which dwelt first in your grandmother Lois and in your mother Eunice.'

'And I am persuaded that it dwells in you also, and that from infancy you have known the sacred writings.'

For those who possessed this from their forefathers and from of old had something more than the proselytes.

For this reason this one too says:

'And the son of your handmaid.'

'You have burst my bonds asunder.'

He did not say, 'You have shaken them,' but 'You have burst them,' showing that it was in such a way that they became even useless.

Here by 'bonds' he means the afflictions, the temptations, the dangers.

For there is also a good bond, which it is better to have drawn tight, as when he says:

'In the bond of love.'

and, 'Which is the bond of perfection.'

There is also a bond opposite to this, as when he says:

'Each one is bound fast with the cords of his own sins.'

This too Christ hinted at when, concerning her who was a daughter of Abraham, he said, 'Ought not this woman, bound thus by Satan, to be loosed?' And Isaiah, concerning Christ: 'I have given you for a covenant of the nations, saying to those in bonds, Come forth.'

These bonds, then, he burst asunder; he did not merely loosen them.

And if anyone should wish to understand it also by way of a higher sense, calling these the bonds of sins, he will not err from what is fitting, and he will burst asunder the whole of the old man.

There is also yet another most excellent bond, which Paul always carried about with him, saying:

'Paul, a prisoner of Jesus Christ.'

And again, 'For which I am also in bonds in a chain.'

See how, above and below and everywhere, he offers this repayment to God:

saying above, 'I will take the cup of salvation, and I will call upon the name of the Lord';

here, 'To you I will sacrifice a sacrifice of praise'—that is, 'I will give thanks, I will sing praise.'

'And I will call upon the name of the Lord.'

Did you see how there is a sacrifice of praise? 'I will pay my vows to the Lord before all his people, in the courts of the Lord's house, in the midst of you, O Jerusalem.'

This he did, not making a display, nor looking to vainglory, but leading all into a like zeal of his own, and wishing to take them as partners in his thanksgiving.

This indeed is what all the saints do, summoning not only men, but even the whole creation itself, whenever they experience some good thing, into fellowship of the praise.

So earnestly desired by God is it to be thankful, and that not only in times of prosperity, but even when circumstances are turned to the contrary.

Thus was Job proclaimed, thus Paul, thus Jacob;

thus each of the righteous displayed his gratitude and his thankfulness toward God most especially in the difficulty of the times.

This, then, let us also do, and let us continue giving thanks at all times, that we may also attain the eternal good things;

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