Homily 2, on Psalm 5
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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. 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.
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.