Homily 1, on Psalm 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:
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.
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. 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? This is what is said, For three and four sins I will not be angry with you, says the Lord.
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. 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?
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.
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: 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. 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. 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.
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. 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.
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: 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.
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. 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.
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.