Homily 64, on Psalm 84 (Alternate Series)
Latin source: Germanus Morin (ed.), Sancti Hieronymi Tractatus sive Homiliae in Psalmos quattuordecim (alternate series), Anecdota Maredsolana III, Pars III (Maredsoli, 1903) — public domain. Psalm numbering follows the Septuagint/Vulgate (Morin).
To the end, a psalm for the sons of Korah. Korah is interpreted as "Skull," the place of the Lord's passion. We are all sons of Korah, we who believe in his resurrection. What then do we say, and what do we sing with harmonious voice?
You have blessed, O Lord, your land. It is better said in Greek, Εὐδόκησας Κύριε, that is, "It has well pleased you, O Lord, in regard to your land"; it has pleased you, this has seemed good to you, this you have decreed, that through your mercy you might fulfill what is said in the following verse: You have turned away the captivity of Jacob, you have forgiven the iniquity of your people, you have covered all their sins. But we can also understand it according to the Latin sense. You have blessed, O Lord, your land. The land, which before had been cursed, has been blessed by your coming. That which before had heard, "Thorns and thistles shall you bring forth," now is called, as is written in the Song of Songs, "the flower of the field and the lily of the valleys." The land, which before brought forth thorns, hears in Isaiah: "There shall come forth a rod from the root of Jesse, and a flower shall rise up from his root." You have turned away the captivity of Jacob. The Lord therefore came to preach release to the captives. This is what is said in another place, "He led captivity captive": that is, we who before had been taken captive by the devil unto perdition, are now taken captive by the Savior unto salvation.
You have forgiven the iniquity of your people. This we believe was accomplished in baptism. You have covered all their sins. This in penance, as is said in the thirty-first psalm: "Blessed are they whose iniquities are forgiven, and whose sins are covered." In baptism our iniquities are forgiven us, but in penance the sins that had been committed are covered over: they are not dismissed, but covered over. Let us carefully consider the force of the word. For when the Lord and Savior comes, all our iniquities are utterly forgiven us in baptism. For when we were living without law, we were sinning without law — ἀνομία it is called in Greek, that is, sin without law; but when we have received baptism, it is by no means called ἀνομία, but sin is called sin. For sin is not imputed except to him who knows it to be sin: where there is transgression of a commandment, there is true sin. Do you wish to know how sins are covered over by virtues? Yesterday I was dissolute, today I am chaste: chastity covers over lust. Yesterday I was imprudent, today I am prudent, I repent of my error: prudence covers over imprudence. Yesterday I was seizing what belonged to others, today I distribute what is my own: almsgiving covers over greed. Blessed is he whose iniquities are forgiven in baptism: but the second is penance, which is like a plank after shipwreck. Therefore that man too can be called blessed: though he be delivered amid peril, yet because he is delivered in penance, he is to be called blessed.
You have mitigated all your wrath, you have turned away from the wrath of your indignation. See what penance avails: it holds off the imminent wrath of God. Convert us, O God of our salvations. He did not say, "of our salvation": because we have sinned much, we have need of many salvations. Will you be angry with us forever? or will you extend your wrath from generation to generation? Your wrath has profited unto salvation: for this reason you were angry with the former people, that you might have mercy on ours. You, being turned, will give us life, and your people will rejoice in you. Show us, O Lord, your mercy, and give us your salvation. What in Latin is called "salvation" (salutare), in Hebrew is called "Jesus." Therefore in Hebrew it is said thus: Show us, O Lord, your mercy, and give us your salvation: Unless you first be merciful toward the human race, your Jesus will not be given to us.
I will hear what the Lord God speaks within me. The prophet prays on behalf of the people, and he who speaks within himself while God speaks, and he says, I will hear what the Lord God speaks within me. You see that God speaks not in the ears but in the heart; just as Zechariah too says: "And the angel who spoke within me said to me." There the angel is understood to be our Lord, who announces the will of the Father, who in Isaiah is called the "angel of great counsel." I will hear what the Lord God speaks within me: I will incline the ear of my heart, that I may hear what the Lord God speaks within me.
For he will speak peace unto his people, and upon his saints, and unto those who are converted to the heart. I see three kinds of people: the common people, the saints, and those who are converted to the heart. He speaks peace with his people: not with the people of the Jews, of whom he says in Hosea, "You are not my people," but concerning all Christians who have believed in him. For all whosoever are in the Church are together called the people of the Lord. But those who are already foremost among them, and advance in spiritual deeds, are called saints of God, just as Paul writes in his epistles to the churches and to the saints who are in them. This third follows, And unto those who are converted to the heart. These are they who had been tripped up by the devil, and afterward, doing penance, are converted to the virtues. For at the time when they sinned, they lost their heart — that is, the prudence of the heart, which, being converted to better things, they receive again. Hear, O Montanus; hear, O Novatus; hear, O Maximilla and the rest among the Phrygians, you who say that there is no penance. The Lord speaks to his people, that is, to all Christians without exception, and to his saints who are foremost in the Church, and to those who are converted to the heart, that is, who do penance. Blessed indeed is he whom no sin has ever stained, in whom no wound has ever been fixed: yet the second blessedness is, after a wound, to heal the scar.
Nevertheless his salvation is near to those who fear him. See what he says. Those who fear the Lord have the Lord near, since fear does not yet possess perfection: "For perfect love casts out fear." Therefore we who love the Lord have him not nearby, but within. "For I will dwell in them, and walk among them, and I will be their God, and they shall be my people." That glory may dwell in our land. This is the land of which he says in another place, "The earth has given its fruit." The fruit of our land is the bread of life, which was born for us in Bethlehem; for Bethlehem is interpreted "house of bread." And this bread, which arose in Bethlehem, was made for us descending from heaven, into whose mysteries the angels desire to look.
Truth has arisen from the earth, and justice has looked down from heaven. The truth of the promise has arisen from the earth, and the sun of justice has looked down from heaven: that he might lavish his light upon men set in darkness and in the shadow of death.
Mercy and truth have met each other: justice and peace have kissed. Mercy and truth have met. I see two things, which by coming together and meeting become one. Justice and peace have kissed. All this is fitted to the mystery of the Lord and Savior: this is the Son of God and of man, who is for us truth, mercy, peace, and justice, in whom the justice of the former people and the mercy of the latter are joined together into one peace. "For he himself," says the Apostle, "is our peace, who has made both one." This is the mystery which the Church desires, and cries out in the Song of Songs, saying, "Let him kiss me with the kiss of his mouth." This is the kiss of which the Apostle Paul says, "Greet one another with the kiss of peace."
For indeed the Lord will give kindness. For this reason these kisses were given, that the Lord might give kindness. And our land will give its fruit. What was promised at that time, we now see fulfilled. Our land gives its fruit, when it is tilled with the plow of justice, when by fastings, when by abstinence and the other virtues it is uprooted from its old vices, so that it may render the grain of the gospel seed which it received into a hundredfold fruit. Peter and the rest of the apostles, because they cultivated their land with diverse labors, can confidently say, Our land has given its fruit. The martyrs too, when they are cut down, when they are crucified, their land will render its fruit.
There are many things which might be said, but the hour compels the sermon to reach its end. Let us together pray to the Lord, that both my speech and your hearing may be turned into work. "For not the hearers only are just before God, but the doers." For he who speaks or hears, and does not do, either listens or speaks unto his own condemnation. For what does he say in the gospel? "If you were blind, you would not have sin." Let us turn that around in another way: If you were deaf, and did not hear, you would not have sin. But because both to speak and to hear without work are each of them sin, let us ask the Lord to set his steps upon the way — that is, that he may accompany us in the perils of this life, and, walking in our heart without the offense of our sin, may delight to dwell in us always. To whom is glory unto the ages of ages. Amen.