Homily 35, on Psalm 108
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).
To the end, a psalm of David. When it says "to the end," let us understand that it is spoken not of the present, but of the future. And if it is spoken of the future, then the prophecy is about Christ.
O God, do not keep silent about my praise. That is: Judas betrayed me, the Jews persecuted me and crucified me, and they thought that they would destroy me utterly, to the end. But you, O God, do not keep silent about my praise. All the churches, day by day, praise the Lord, and the prayer of the Lord has been fulfilled, when he said: O God, do not keep silent about my praise. See of what dignity the priests are. The priests speak: and in the priests God does not keep silent about the praise of his Son. For the mouth of the sinner and the mouth of the deceitful man has been opened against me. Let us see how the mouth of Judas the betrayer was opened against the Lord. He comes to the Lord in order to betray him, and he says: Rabbi — that is, master. Behold, the mouth of the sinner and the mouth of the deceitful man. I in my clemency wish to save him, and I offer him a kiss, and I wish to overcome his malice; yet he persists in doing evil, so as to betray me. In a particular sense it is understood of Judas; but in a general sense of the Jews. In that time in which they were saying, "Crucify, crucify such a man," the mouth of the sinner was opened against the Lord. And that you may see that he speaks of all the Jews, you will recognize it from what follows. For what does he say?
They have spoken against me with a deceitful tongue. I was being crucified for them, and they were mocking me. My wounds were their medicine, and I seemed to them a thing of derision. And they have surrounded me with words of hatred. Not that they might believe, but that they might war against me. And they have warred against me without cause. "Without cause" is understood in two ways. That is, without reason: for I had not sinned, and I did not deserve that they should make war upon me. And what worthy cause was there that they should war against me? Because I had healed their sick? because I had raised their dead? because I had done other signs? See therefore that they warred against him without cause. And it is understood in another way as well: They wished to extinguish and blot out my name, and yet they were not able. When someone persecutes another, and gains nothing, and does not fulfill his desire, he persecutes without cause.
Instead of loving me, they disparaged me: but I kept praying. In return for the benefits which I had conferred upon them, they were doing me insults. But what was I doing? I kept praying. These are the weapons of the Lord: and these are our weapons too, prayer. So then, whenever anyone persecutes us, and hates us, let us say: Instead of loving me, they disparaged me. But what was I doing? I kept praying. That I might overcome them? Far from it: for whom did the Lord pray that he might overcome? But what did he say — but I kept praying? What was I saying? "Father, forgive them: for they know not what they do."
And they set against me evils in return for goods. And set upon the cross, I kept praying for those who were crucifying me, while they were saying: "Aha, you who destroy the temple, and in three days build it up. Let him save himself. Let the Father who loves you come now and set you free." I rose again from the dead for their sakes, and they say: "His disciples came by night, and stole him away." And hatred in return for my love. Consider, O Christian, consider, O monk: if the Lord received his persecutor and betrayer with a kiss, and prays for those who were crucifying him, what ought we to do for our brothers?
Set a sinner over him. Since I prayed for them upon the cross, and they saw my wounds — I gave them room for repentance and they do not repent, and they refuse to have me as king — let them have the devil as king. They will not have Jesus as king: let them have Barabbas as king, Barabbas, which is interpreted "son of the father," that is, of the devil. This Barabbas, who was he? A seditious man and a robber. And truly they have Barabbas as king even to the present day, a seditious man and a robber, who slays the Jews themselves. Barabbas the robber, who delights in blood, before the Lord was crucified, before the Jews crucified him, was shut up in prison. They denied the Lord, and Barabbas was released. For from that time Barabbas began to have power over them; and that demon, who had been cast out of the man, and out of that generation, and was walking about in the desert, and could find no place, brought with him seven other demons worse than himself, and entered into the synagogue, and the last state of that man became worse than the first. In short, the synagogue of the Jews, before it crucified the Lord, was indeed a sinner, but it had only one demon. It crucified the Lord, and eight demons entered into it at once. So then was fulfilled what he said: Set a sinner over him.
And let the devil stand at his right hand. Because he stood at their right hand, therefore the synagogue had a withered right hand, as it is written in the Gospel. But let us pray that the Lord may stand at our right hand, and the devil at our left. It is written in Zechariah: "And he showed me Jesus the great priest standing before the angel of the Lord, and Satan stood at his right hand, to fight with him." If, then, the devil stands at the right hand of the Lord, how does he now say of Judas, And let the devil stand at his right hand? But see what he says. The devil stood at the right hand of Jesus to oppose him: that is, he wished to be an adversary to his right hand. But here he does not say that he wishes to fight, but that he had already conquered Judas. There the devil desires to fight against the right hand; but here he has gained mastery over the right hand of Judas. But this too must be considered. At that time he stood at the Lord's right hand to oppose him, when Jesus had filthy garments. For so it is written there as well: "And Jesus had filthy garments." As long as the Lord Jesus has filthy garments, so long does the devil stand at his right hand: as long as he bears our sins, in our sins the devil opposes him. But when it is said in Zechariah, "Take away his filthy garments and clothe him with the changes of raiment," immediately Jesus says to the devil, "The Lord rebuke you, Satan, may he rebuke you who has chosen Jerusalem." All this we have said for this reason, because it is written, And let the devil stand at his right hand.
When he is judged, let him come forth condemned. Let him come not into judgment, but into condemnation. For where there is judgment, there is doubt: but where there is condemnation, the sentence is already plain. And let his prayer be turned into sin. The repentance of Judas was made a worse sin. How was the repentance of Judas made a worse sin? He went and perished by hanging; and he who became the betrayer of the Lord, this same man came to be his own slayer. In view of the clemency of the Lord I say this, that by this he offended the Lord more, because he hanged himself, than because he betrayed the Lord. His prayer ought to have turned into repentance, and it was turned into sin. You see a heretic praying, you see a Jew, you see a Manichaean: though they fast, though they pray, yet their prayer is turned into sin.
Let his days be few. His days were made few, but his nights increased: for he was cut off in the middle of his days. The sun withdrew from him, and behold, darkness was multiplied for him. And let another receive his episcopate. This too is interpreted more plainly in the Acts of the Apostles. But it was not only spoken of Judas in that time, it is spoken even to this day. If Judas lost his apostleship, let priests and bishops guard themselves, lest they too lose their own priesthood. If an apostle fell, a monk can fall more easily. The power does not perish, though the man falls and perishes. Nevertheless the Lord gives out his denarii at interest: if that man does not double them, his money is taken away and given to him who has. The Lord's money cannot be idle.
Let his children become orphans, and his wife a widow. See that the things which are spoken are mysteries. Whom do you suppose to be the children of Judas? The Jews. And they are called Jews, not from that holy Judah, but from this betrayer. From that holy one, we are the spiritual Jews; but from this betrayer, those are the carnal Jews. In short, there are two apostles who are called by the name of Judas. There is the eleventh apostle, who is called Judas of James. And there is the twelfth and the last, who is called Judas Iscariot. From that Judas of James, then, we are called Jews; but from this Iscariot, those are called Jews. That Judas our father is called "of James," that is, Judah the son of the supplanter: for we have supplanted the people of the Jews, and have received their birthright. But those are called "Iscariot," which is uncertain whether it signifies his father or his village. But however you interpret it, it is interpreted "wages" and "price." Therefore this Judas, who was going to betray the Lord and to receive a price, received his name from the price. Though he returned the price to the priests of the Jews, yet they condemn him, since they refuse to receive the price of blood. See the disagreement of the Pharisees and the misfortune of Judas. If you bought the blood of Jesus rightly, why did you not take back your money? But if you refuse to take it because it is the price of blood, you show that you yourselves have shed the blood unjustly and wickedly. But see what they do. That very money, he says, they do not put into the corban, but they buy a field with it, and they call it Aceldama, which is interpreted "the price of blood." Why do they buy it? For the burial of strangers. Blessed are we, for whom a field is bought from the price of the Lord's blood.
And his wife a widow. The synagogue, who first was made the wife of God, of whom he said, "And I gave her a writing of divorce, and again I took her back, and I said to her, Turn to me": that synagogue, then, received her divorce from the Savior, and was made the wife of Judas the betrayer. In short, what did she do? She received no dowry, but gave a dowry to her husband. And again that most wretched Judas, who betrayed the Lord, will not receive an evil dowry; but he returns to the harlot, his wife, the evil dowry which he received from her. And what does he say? You displeased your former husband, he repudiated you and cast you out, and gave you a writing of divorce: I refuse to have you as wife. You gave me a price, and you deceived me: and you who killed your Lord, you have killed me too. For I cannot find in Scripture that Judas had either a wife or children.
Let his children be carried away wandering, and let them beg. Consider carefully: for indeed the things that follow are difficult. From that time in which the Lord was crucified, from then on the Jews are ever moved about, they do not stand in their own place. In short, it is said of Cain also: "And Cain, he says, went out from the face of God, and dwelt in the land of Nod." Now Nod is interpreted "commotion." Because Cain had gone out from the face of God, rightly he did not stand still, but dwelt in the land of Nod, that is, in commotion. So then these too, since they crucified their God and Lord, are carried away wandering. For they are not in their own places, but are scattered throughout the whole world. Here he speaks of a begging for spiritual riches. For they do not have prophets, they do not have the law, they do not have priesthood, they do not have sacrifice, but they have truly been made beggars.
Let the moneylender search out all his substance. You gave him money, O Lord, you gave to him as also to the others. But what did he do? He did not bind it up in a napkin, nor bury it in the earth, nor was he negligent: but when he had the Lord's talent and money, he took a price from the enemies of the Lord, and sold his own Lord. Therefore I say to you, O Lord, exact from him the interest of your money. And let strangers plunder his labors. The Lord manifestly proved to be a moneylender, and what happened? Let strangers plunder his labors. Whether we understand it generally of all the Jews, because they were laid waste by the Romans: or truly in a particular sense, that Judas was plundered by the demons, and the people itself.
Let there be no helper for him, nor let there be any who will pity his orphans. In that time the people of the Jews had no helper. Answer me, O Jews. You were in Babylon: there you had prophets, Daniel, Ezekiel: and indeed you were idolaters. For seventy years you were in captivity, and afterward you came back into your own land. Behold, now it is four hundred years: why has no prophet been sent to you? In that time you worshiped idols, and God had pity on you. But now you do not worship idols: why has the Lord forsaken you? Behold, it is four hundred years. But then you forsook the Lord, and worshiped idols: whereas now you have crucified and slain the Lord. And therefore there will be no helper for them.
In one generation let his name be blotted out. O prophecy, O mystery of prophecy! In one generation let his name be blotted out. After the passion of the Lord, forty-two years passed, and that people was blotted out. Indeed the full age comes in the fortieth year. So then, after the passion of the Lord, in the forty-second year Jerusalem was blotted out. See therefore that in one generation his name was blotted out. But in this too is the clemency of the Lord. They crucified him, and he gave them forty-two years for repentance. I say it plainly: he slew them after forty-two years for this reason, because of those who crucified the Lord, none of them remained. Judas is cursed, so that in Judas the Jews may be cursed.
Let the iniquity of his fathers come into remembrance in the sight of the Lord. They sinned in the desert, he forgave them: now he reckons against them what they sinned then, since they have crucified the Lord. Or let us interpret it otherwise. He reckons against them the cruelty of their murders, and forgives them nothing. And let the sin of his mother not be blotted out. Who is the mother of Judas? Jerusalem, who rejoices in blood, who slew the prophets and her own Lord himself.
Because he did not remember to show mercy. See how great the clemency of the Lord is. He sees him coming with the officers, he sees him coming with clubs, and he offers him a kiss. That man comes to betray, and the Lord gives a kiss; so that he who did not fear his master might at least be overcome by clemency.
And he persecuted a man needy and a beggar. "Who, though he was rich, for our sake became poor." The Lord calls himself needy and a beggar: and who glories in his riches? You have consolation, O poor: for the Lord is poor with you. And to put to death one pricked at heart. What is it that he said, "one pricked at heart, to put to death"? What he also said in the Gospel: "My soul is sorrowful even unto death." And again when he said: "Father, if it is possible, let this cup pass from me." Otherwise: this grieved me, and I was made sorrowful for those persecuting me, because they refused to repent. I was hanging on the cross, and washing away their filth with my blood: and they themselves refused to repent. These were my tears, this my compunction, that those who persecuted me I could not save.
Deliver me, for I am needy and poor. The Lord calls himself poor, that he might console the poor. With men he was made poor, that no one of the poor might despair of salvation. And my heart is troubled within me. See what he says: And my heart is troubled within me. This is the same thing which he says elsewhere: "I was troubled, and did not speak." That I am troubled, belongs to a man: but to overcome the trouble and the anger, this belongs to great virtue. Therefore the apostle also says: "Be angry, and do not sin." Are you angry? You are a man. Does the anger not remain in you? You are a Christian.
I am shaken off like locusts. I indeed had come to protect my people, and I said: "Jerusalem, Jerusalem, who kill the prophets and stone those who are sent to you, how often did I wish to gather your children as a hen gathers her chicks under her wings." I had come like a hen to protect them: but they received me with a most hostile mind. I had come as a mother: and they slew me as if I were their murderer. I am shaken off. What is this? They persecuted me, they cast me out. They persecuted me from Nazareth, I came to Capernaum: they persecuted me from Capernaum, I came to Bethsaida, and from there they persecuted me. I came to Jerusalem, I was unwilling to withdraw from my people; and from there they persecuted me, and so they treated me like locusts. And what did I do? Was I angry, did I defend myself, did I curse them, and abandon them? Not one of these things did I do. But what did I do? I prayed for them.
My knees are weakened from fasting. Take consolation, O monk, in fasting: since the Lord too did this. I say that when a monk fasts, he becomes stronger through fasting; and when his knees are weakened by fasting, then he is most of all strengthened. And my flesh is changed on account of oil. I seem to be saying a difficult thing, and I interpret it according to the letter, that I may edify my hearers: for even the letter edifies me. It is good to fast, it is good to flee from delicacies. Before I come to the spiritual understanding, I linger in the letter. He who says that he does not eat oil, is far from the rest of the delicacies. All this I have said, because he said, And my flesh is changed on account of oil. This I have interpreted otherwise. But what he says is this. Oil is an image of brightness; oil is, as it were, the food of light. So then the Jews too received oil from me, they received life, they received light. Let no one suppose that he says "oil" for mercy: in the Hebrew it signifies intelligible oil. It is changed not into joy, but into sadness; not that I might be found more beautiful, but that I might appear more disfigured. Therefore he says: "We saw him, and he had no beauty." Why? because his flesh was changed on account of oil. He had not the delights of the body, but of the spirit. And we too, then, when we fast, when our faces are pale, when we appear disfigured, let us recognize that we then appear more beautiful to Christ. Such soldiers Christ loves, who give themselves to fasting. Our provision and our food is fasting. Why? because in fasting is victory, and in victory is triumph. In short, the apostle too glories not in fullness, but in weakness. "For when I am weak, then I am stronger."
And I have become a reproach to them. For they called me a Samaritan, and said: "By Beelzebub, the prince of demons, he casts out demons." "Is not this the son of Joseph the carpenter? are not his brothers and sisters all with us?" And again: "You who destroy the temple, and build it in three days." And again: "Let us see whether Elijah comes to save him." He was calling out "Eli, Eli," which is "My God, my God"; and they thought it was Elijah. See the untutored Jews. Did the Son of God ask for the help of Elijah? They saw me, and they shook their heads. Why did they shake their heads? because they had already moved their feet as well.
Save me according to your mercy. He says also in the Gospel: "I have power to lay down my soul and to take it up again." And again: "No one takes it from me." And how does he ask for mercy? He himself asks for mercy, and he himself bestows it; he himself as man asks, and as God bestows. And let them know that this is your hand, and you, O Lord, have made it. What is it that he says, And let them know that this is your hand, and you, O Lord, have made it? Let the Jews understand that they did not prevail against me by their own strength: but my will and your will was done, that I should suffer. And I willed to suffer; therefore I say, according to what I am as man: "My God, I willed to do your will." And your will was also mine, that I should suffer. It was not, then, their treacheries and strength that brought it about: but I and you willed that I should suffer. For you struck your shepherd, and the sheep were scattered. This is written in Zechariah: "I will strike the shepherd, and the sheep will be scattered." That I should suffer, was my will and yours. What you willed, I too willed. The scandal had to come, but woe to him through whom it comes.