Homily 9, on Psalm 75
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).
Before the cross gave light to the world, before the Lord was seen upon the earth, God was known in Judaea, and his name was great in Israel; but when the Savior came, his sound went out into all the earth, and his words unto the ends of the world.
And his place was made in peace: which in Hebrew is said "in Salem." So it seems, according to the letter, to speak of Jerusalem, that is, Salem, which formerly was called Salem, and afterward Jebus, and then was called Jerusalem. This is that Salem in which Melchizedek was king. We read, "Thou art a priest for ever after the order of Melchizedek." He did not say, after the order of Aaron, but of Melchizedek. What did he mean to say, Thou art a priest for ever after the order of Melchizedek? It is plain that in that passage it is spoken of Christ. But why does he say, after the order of Melchizedek? Aaron offered victims, Aaron poured out the blood of sacrifices; Melchizedek did none of these things, but offered only bread and wine. This, then, is what Melchizedek did: and therefore it is said, after the order of Melchizedek. In the Hebrew it has, "And his shelter was made in Salem." See what he says: according to the tropology, there is no shelter of the Lord except where there is peace. Where there are quarrels and discord, there God is not a protector. Let us speak also according to the Septuagint. The place of God is nowhere except in the soul that has peace: therefore the soul that does not have peace, let it know that it is not the place of God. "My peace I give unto you, my peace I leave with you." This is the Savior's inheritance. And his dwelling is in Zion. According to the letter we can speak of Jerusalem and Zion, since the temple was there; but according to tropology and anagogy we say that the dwelling of God is in Zion. Zion is interpreted "watchtower": therefore in whatever soul there is knowledge of the Scriptures and teaching, there God dwells.
There he broke the strength of bows. There. Where? In Jerusalem and Zion. Jerusalem is interpreted "peace," Zion "watchtower": let us see, then, what is peace, and what is the watchtower. Let us interpret it in two ways: either the human soul, in which is the peace of God and contemplation; or else the Church, or else the holy Scripture. For there is peace, and there is the dwelling and the watchtower of God. There he broke the strength of bows: those burning arrows which the devil used to shoot. The shield, and the sword, and the battle. And the battle: that of which it is said in another place, "Scatter the nations that desire wars." And what follows? Selah, which the Septuagint interpret "diapsalma," and in Hebrew it is said "always." See, then, that the Lord always breaks the shield and the sword and the battle.
Thou dost give light wondrously from the everlasting mountains. We interpret the mountains in two ways: in the Old Testament, the prophets; in the New Testament, the apostles. Of these mountains he says: "I have lifted up mine eyes unto the mountains, whence shall come my help." Upon these mountains also is the city of God set, "A city set upon a mountain cannot be hid." We were all sitting in darkness and in the shadow of death; and the Lord gave light to us from the everlasting mountains, that is, from the prophets and apostles. All the foolish of heart were troubled. This verse we can speak of the unbelievers.
They slept their sleep, and found nothing. Truly this life is a sleep, and riches too: for when we seem to hold them, at once we lose them. Just as that which is written in the prophet: "As one who is thirsty sleeps, if he finds water he drinks; afterward, when he has awakened, the thirst itself remains," so also are riches in this world: while we hold them, we lose them.
They slumbered who mounted horses. Let us speak according to the tropology. Indeed Pharaoh mounted horses, and slumbered, and perished. And the Egyptians had horses, but they perished. Hence too it was commanded in the Law that a Hebrew should not have a horse. Indeed Solomon too did not have a horse from Jerusalem or from Judaea, but bought them for himself from Egypt. Horses are always sold in Egypt. "These in chariots, and these in horses: but we will call upon the name of the Lord our God." Those, then, who mounted horses, slumbered and perished. Our Lord also has horses, and he has shining mountains: on the contrary, the devil too has dark mountains. As, then, there are shining mountains and dark mountains, so also are there good horses and again bad horses. We have spoken of the bad horses; let us speak also of the good horses. At that time when they came against Elisha to seize him, the servant went out and saw the army of the Assyrians round about, and Elisha said: "Fear not, for there are more with us than with them." And there it is written: "Lord, open the eyes of thy servant, that he may see." And when his eyes were opened, the servant saw the chariots and horses. These were the helpers. See, then, what he says, chariots and horses. There was no man upon them, but there were only chariots and horses. This is what he means to say: the multitude of angels. They themselves were both chariots and horses: but the rider was the Lord. Therefore he says in the canticle of Habakkuk: "And thy riding is salvation." This is said to God. O that we too might be the horses of God, and that God might deign to ride upon us. Those contrary horses, then, slumbered, and their riders.
From then thy wrath. From what time is the wrath of God? When the people cried out to Aaron in the wilderness, saying: "Make us gods whom we may follow: for this Moses, who brought us out of the land of Egypt, we know not what has become of him." Thou didst bring them out of the land of Egypt, and immediately they denied thee. From heaven thou didst make judgment to be heard. Thou didst speak from heaven, all the people heard and trembled: and yet they did not believe in thee. The earth feared and was still. But Israel neither feared nor was still.
For the thought of man shall confess to thee. This is what is said in another place: "From my hidden faults cleanse me, and from those that are alien spare thy servant." Alien to thee, which the devil sends in. And what follows? "If they shall not have had dominion over me, then shall I be blameless." If evil thoughts do not overcome me, then shall I be clean in thy sight. And what follows immediately? "And I shall be cleansed from the greatest offense." See what he says. If the thought does not overcome me and does not carry me through to the deed, I am freed from a great sin. For the thought of man shall confess to thee. "For none is clean in the sight of God, not even if his life be of a single day." "The stars are not clean in the sight of God," "and against his angels he devised something perverse." Why do I say all this? Because if the stars are not clean, and if in the angels something perverse is found, how much more in the thought of men? Where are those who say: "Depart from me, for I am clean"? Every day, in what we suffer, we know what is in our thoughts, and we blush to say it. There are many who have not done evil works, there are others who have not even spoken them: but of those who have not sinned in thought, no man is found. Therefore now he says: For the thought of man shall confess to thee.
To the terrible one. To whom? To God. And to him who takes away the spirit of princes. When we see certain powerful men, for example, emperors, prefects, and men exceedingly powerful in this world, let us too say to God: Who takes away the spirit of princes. By "spirit" we can speak both of the soul, and we can speak also of pride. Let us understand it also in another way. Who takes away the spirit of princes. Let us here understand "princes" as the saints. For example, Solomon was a prince, the other saints too were princes, Judas the apostle also was a prince: and because they sinned, God took away from them his spirit. Let no one, then, say: I am a bishop, I am a presbyter or a deacon or a monk, I am a prince in this world: God is able to take away the spirit of princes. Indeed, that you may know that God takes away the spirit, the good spirit of God departed from Saul, and the malignant spirit choked him. It follows: "And the evil spirit of God choked him," that is, from God. Does God, then, have an evil spirit? By no means: but God had departed for this reason, that afterward the evil spirit might choke him. Therefore the spirit is called God's evil spirit. Indeed, the holy David, knowing that he takes away the spirit of princes, prays to God and says: "And take not thy holy spirit from me."
To the terrible one among the kings of the earth. This is understood also according to the letter. But may God grant to us also that we may be kings of the earth: kings of the earth, that we may rule over our flesh. Whence the apostle also says: "Let not sin reign in your mortal body." And in another place it is written: "The heart of the king is in the hand of God." Was the heart of Julian the persecutor in the hand of God? Was the heart of Saul in the hand of God? Was the heart of Manasseh in the hand of God? Was the heart of Ahab in the hand of God? And were the hearts of all the impious kings of Judah in the hand of God? You see that it cannot stand according to the letter. Kings, then, are the saints, and the heart of these is in the hand of the Lord. Let us therefore also ask God that we may be kings, and may rule over our flesh, that it may be subject to us. Whence the apostle also says: "Therefore I chastise my body and bring it into servitude, lest by chance, while preaching to others, I myself should become a castaway." Let our soul rule, let the body serve: and at once Christ will come, and will dwell in us. Indeed, what does he himself say in the Gospel? "I will come," he says, "and will stand before the door, and will knock: and if anyone shall open to me, I will come in," he says, "and will sup with him." Every day Christ stands before the door of our breast, he desires to enter. Let us open, he enters into us, and he is our guest and our fellow-diner: that is, he both dwells in us and eats with us.