John Chrysostom

In his own words on Psalms

• Psalms 1:4

  Hear then how the prophet intimates both these particulars. "The ungodly," saith he, "are not so, but are like the chaff which the wind scattereth away from the face of the earth." For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy?

  HOMILIES CONCERNING THE STATUES 8:4

• Psalms 4:1

  Prayer is no small bond of love for God, developing in us the habit of converse with him and encouraging the pursuit of wisdom.… We are, however, not as aware as we should be of the benefit of prayer, for the reason that we neither apply ourselves to it with assiduity nor have recourse to it in accord with God's laws. Typically, when we converse with people of a class above us, we make sure that our appearance and gait and attire are as they should be and dialogue with them accordingly. When we approach God, by contrast, we yawn, scratch ourselves, look this way and that, pay little attention, loll on the ground, do the shopping. If on the contrary we were to approach him with due reverence and prepare ourselves to converse with him as God, then we would know even before receiving what we asked how much benefit we gain.… [In receiving prayer] God, after all, looks not for beauty of utterance or turn of phrase but for freshness of spirit; even if we say what just comes into our mind, we go away with our entreaties successful.… Often we do not even need a voice. I mean, even if you speak in your heart and call on him as you should, he will readily incline toward you even then. In this way was Moses also heard, in this way also Hannah. No soldier stands by to scare people away, no bodyguard to cut short the proper moment; he is not the one to say, "Now is not a good time to make your approach, come back later." Rather, when you come, he stands listening, even if it is lunchtime, even if dinnertime, even if the worst of times, even if in the marketplace, even if on a journey, even if at sea, even if inside the courtroom before a judge, and you call on him, there is no obstacle to his yielding to your entreaty as long as you call on him as you should … being of sober mind and contrite spirit, approaching him in a flood of tears, seeking nothing of this life, longing for things to come, making petition for spiritual goods, not calling down curses on our enemies, bearing no grudges, banishing all disquiet from the soul, making our approach with heart broken, being humble, practicing great meekness, directing our tongues to good report, abstaining from any wicked enterprise, having nothing in common with the common enemy of the world—I mean the devil, of course.… This is the way you should be righteous; and being righteous you will be heard, since you have such an advocate.

  COMMENTARY ON THE PSALMS 4:2-3

• Psalms 4:1

  The inventiveness and resourcefulness of God are demonstrated particularly in this, not only in his bringing on tribulations but also in providing great relief from it while they linger. This also demonstrates God's power; it renders the sufferers more resigned when there is space for consoling the distressed spirit; the distress is not relieved, stiffening as it does the lax spirit and ridding it of indifference.

  COMMENTARY ON THE PSALMS 4:3

• Psalms 4:2

  "Futile" is the word used of that thing that is empty, when there is something in name but nothing in substance. The Greeks have many names for their gods but not a trace of substance; so too in many other matters: wealth has a name but not a trace of substance; glory has a name but not a trace of substance; power has a name, and the name remains unsupported by fact. So who would be so heedless as to go in search of bare names of things and pursue hollow things that one ought avoid? Are not the pleasures and prosperity of life things of that kind? Do they not all mislead and deceive? Even if you cite glory and wealth and power, they are all futility. Hence Ecclesiastes also said, "Vanity of vanities, all is vanity." This is the very reason the inspired author is distressed, seeing such absurdity in life. I mean, it is like this: if you saw someone avoiding the light to seek out darkness, you would say, "Why are you doing this strange thing?" So too the inspired author: "Why do you love futility and seek falsehood?"

  COMMENTARY ON THE PSALMS 4:6

• Psalms 4:3

  So, why is it, you ask, that many people are not heard? On account of the inappropriate requests they make. You see, in this case not to be heard is better than to be heard. So even if we were heard, we would not be happy about it; whereas even in the cases we were not heard, we would give praise even on that account. In other words, on the one hand, when we make inappropriate requests, we are better off for not getting them; on the other, when our asking is indifferent, God beguiles us into entreating him by delaying the response, which is no little gain.… So let us not desist when we are not heard, nor be distraught nor become numb, but persist with entreaty and request. God, after all, does everything for the best.

  COMMENTARY ON THE PSALMS 4:7

• Psalms 4:4

  He does not dismiss anger, note, for it is useful, nor does he eliminate wrath, this too proving helpful, after all, in dealing with wrongdoers and the negligent. Instead, he speaks of wrongful anger, irrational wrath.… In other words, it is all right to be angry for good reason, as Paul too was angry with Elymas, and Peter with Sapphira. Yet I would not class that as anger pure and simple but as right thinking, solicitude, good management. A father too is angry with his son, but out of care for him. In the former case the one settling scores gives way to anger rashly, whereas in the latter case the one who sets at right anothers' behavior is the mildest person of all. Because God, too, whenever he is said to be angry, is angry not to take personal vengeance but to correct us. Let us also, accordingly, imitate this. Taking action against people in this way, after all, is divine, whereas the other way is human. God differs from us, however, not only in being angry for good reason but in the fact that anger in God is not a passion.So let us too not be angry rashly. Anger, you see, has been instilled in us for a reason, not for sinning but for checking others in their sin, not for it to become a passion and an affliction but for it to prove a remedy for passions.… This is the kind of thing anger is, a useful instrument for stirring up our tardy spirits, for imparting energy to the soul, for rendering us more concerned in our reaction to the fate of the wronged, for moving us to action against conspirators. This is precisely the reason he says, "Be angry, and do not sin."

  COMMENTARY ON THE PSALMS 4:7-8

• Psalms 4:5

  Seek after righteousness, make an offering of righteousness: this is the greatest gift to God, this an acceptable sacrifice, this an offering of great appeal, not sacrificing sheep and calves but doing righteous things.… This sacrifice requires no money, no sword, no altar, no fire; it does not dissolve into smoke and ashes and smells; rather, the intention of the offerer suffices. Poverty is no impediment to it nor indigence a problem, nor the place nor anything else like that; instead, wherever you are, you are fit to offer sacrifice, you are priest, and altar, and sword and victim. This, you see, is what things of the mind and spirit are like. They enjoy greater facility; they have no need of outside prompting.… Whom is there left to fear if you have God as your ally? No one. Now, this is no little virtue, having confidence in him, putting trust in him. But along with righteousness he also asks this virtue of us, to put our trust in him to hope in him, to place no confidence in things of this life but rather detach ourselves from everything and fix our minds on him. After all, the things of the present life are like dreams and shadows and have even less substance than they do, appearing and departing at the same time; when present they cause their possessors awful worry. Hope in God, [by contrast], is immortal, unchangeable, immovable; it is subject to no alteration, stands firm and steady and renders unassailable the one who professes it in all diligence and with a proper disposition.

  COMMENTARY ON THE PSALMS 4:9

• Psalms 4:6

  The speakers are those who, in some cases, distort the providence of God; in other cases they are people given over to pleasure, indulgence and luxury, notoriety and naked power. In their lives of such things as these they ask, Where are the good things from God? I am in poverty, and illness and hardship, at death's door, the victim of contumely and abuse, while my neighbor enjoys the good life, luxury, influence, reputation and money. Some people look only for these things, bypassing things really worthwhile, as I say, virtue and a love of wisdom, whereas others, as I mentioned above, on those grounds distort the providence of God in asking, Where is God's providence? Our lives are in such a mess, most of us are in need and poverty and at the end of our tether. What evidence is there of loving care? Those saying this, you see, behave exactly like someone struggling to see the sun in the unwavering brightness of midday and calling the light in question.

  COMMENTARY ON THE PSALMS 4:9

• Psalms 4:7

  He did not say simply, "You have made me the gift of joy" but "of heart," suggesting that the joy is not in external things, not in … gold or silver, not in clothing or groaning tables, not in the extent of sovereignty or the size of one's house. Such joy is not of heart but of eyes only. Many people with these possessions, at any rate, think life not worth living; they carry around with them in their soul a furnace of despondency, exhausted by the multitude of concerns and oppressed by unceasing apprehension.… If present realities give you joy, and you learn God's providence from them, gain a greater and deeper learning from future realities, for the reason that they are better, more stable and permanent. You see, if you believe God's providence takes the form of you being in wealth and prosperity, let your having wealth in heaven bring you much more to this conviction. If, however, you inquire, "Why is it that these things are kept in store in hope and are not immediately obvious?" I should give this reply, that we believers regard the objects of hope to be more obvious than those that are obvious; such, after all, is the certainty of faith. But if you were to inquire again, "Why is it that we do not gain rewards here and now?" I should give this reply, that the present is the time for struggles and contests, the future is the time for wreaths and laurels. And this is an effect of God's providence, the gathering together of difficulties and sweat in this brief and passing life, on the one hand, and on the other the continuance of laurels and wreaths throughout an everlasting and ageless eternity.

  COMMENTARY ON THE PSALMS 4:10

• Psalms 4:8

  Nothing, you see, is so calculated to bring peace as knowledge of God and possession of virtue, banishing afar conflict of the passions and not allowing one to be at odds with oneself. Unless … you enjoy this kind of peace, then no matter if you are at peace abroad and no enemy assaults you, you are more miserable than the most embattled people in the world. You see, neither Scythians, nor Thracians, nor Indians, nor Moors nor any other hostile races are capable of mounting such a conflict as an uneasy conscience gnawing at your soul, as untamed desire, as love of money, lust for power, addiction to mundane affairs.… Jealous, slanderous, greedy and rapacious people, you see, carry around with them everywhere this warfare, bearing within them enemies lying in ambush. No matter where they retreat to, they cannot avoid conflict; even if they stay at home and go to bed, they are under attack from clouds of arrows, disturbances more violent than pounding seas, massacres and uproar and lamentation and other calamities more disastrous than those occurring in battle. Righteous persons, on the contrary, are not in this predicament; rather, in their waking hours they enjoy life, and in nighttime they take their rest with great satisfaction.

  COMMENTARY ON THE PSALMS 4:11-12

• Psalms 5:1

  If you say, "Give ear to my words," utter those words that come from a gentle and loving person, containing nothing of the devil.… A supplicant, in fact, does not employ the language of an accuser.

  COMMENTARY ON THE PSALMS 5:2-3

• Psalms 5:3

  Let those heed this who come to prayer only after countless activities.… "One must precede sunrise in giving you thanks," Scripture says, remember, "and entreat you before the dawning of the day." Now, you would not tolerate someone inferior to you preceding you in giving homage to the emperor; in this case, however, while the soul pays homage you are asleep, and you yield pride of place to creatures and do not anticipate the whole of creation that is made for you. You do not give him thanks; instead, when you get up, you wash your face and hands but ignore the fact your soul is uncleansed. Do you not realize that as the body is cleansed with water, so the soul is with prayer? So wash your soul before your body. Many evil stains besmirch it; expunge them by prayer. If, in fact, we hedged our mouth around in this fashion, we should lay a fine foundation for daily life.

  COMMENTARY ON THE PSALMS 5:3

• Psalms 5:7

  Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, "you hate and abhor," indicating that it was not due to its righteousness and good deeds but to God's lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, "I, on the contrary, in the abundance of your mercy, shall enter your house." I mean, in case someone should say, "So how is it that you, who are guilty of this and that, are saved?" it mentioned the manner of salvation: it was due to God's wonderful lovingkindness, to his ineffable goodness.

  COMMENTARY ON THE PSALMS 5:4

• Psalms 5:8

  There is … a human righteousness that depends on external laws, but it is inferior, possessing nothing perfect and complete, arising from human deliberation. It is your righteousness, on the contrary, that I seek, that has come down from you and leads up to heaven.… The present life, you see, is a way on which guidance from on high is required. I mean, if we want to enter a city, we need someone to show us the way; much more if we are to travel to heaven do we have need of grace from above to point out and determine the way and guide us on it. There are many paths to lead us astray, after all. Hence let us hold God's right hand.

  COMMENTARY ON THE PSALMS 5:4-5

• Psalms 5:9

  Make sure your mouth is not a grave but a treasury. Treasuries, you know, differ markedly from graves: the latter corrupt what they receive; the former preserve it. Accordingly, keep for yourself the wealth that lasts forever, the search for wisdom, nothing fetid or rotting.

  COMMENTARY ON THE PSALMS 5:5

• Psalms 5:11

  Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.

  COMMENTARY ON THE PSALMS 5:5-6

• Psalms 5:11

  Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.

  COMMENTARY ON THE PSALMS 5:5

• Psalms 5:12

  This victory wreath is woven of mercy, as David says elsewhere, "Who crowns you with mercy and compassion." It is also woven of righteousness, as Paul says, "Hereafter there is set aside for me the wreath of righteousness." It is also a wreath of grace, as another author says, "She will defend you with a wreath of graces." Yet it is also a wreath of honor, as Isaiah says, "there will be the wreath of hope, woven of honor." The wreath, you see, has all these attributes—lovingkindness, righteousness, grace, honor, comeliness. The gift, after all, comes from God, offering a grace of many hues. It is also a wreath proof against corruption, as Paul says, "Whereas their purpose is to gain a corruptible wreath, ours is incorruptible."

  COMMENTARY ON THE PSALMS 5:12

• Psalms 5:12

  What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you, no matter if all the inhabitants of earth and sea sang your praises, it would do you no good. So make it the complete object of your attention that he extol you, that he bestow the crown. If this were the case, we should be the most exalted people of all, even if we were in poverty, if failing health, at death's door.

  COMMENTARY ON THE PSALMS 5:6

• Psalms 6:1

  When you hear of anger and rage in God's case, do not get the idea of anything typical of human beings; the words, you see, arise from considerateness. The divine nature, after all, is free of all these passions.

  COMMENTARY ON THE PSALMS 6:1

• Psalms 6:2

  He constantly invokes this word Lord as though adducing some claim to pardon and grace. This, after all, is our greatest hope, his lovingkindness beyond telling, and the fact that he is such a one as to be ready to pardon.

  COMMENTARY ON THE PSALMS 6:5

• Psalms 6:5

  [When the psalmist says] "for in death there is no one to remember you," [he is] not implying that our existence lasts only as far as the present life: perish the thought! After all, he is aware of the doctrine of resurrection. Rather, it is that after our departure from here there would be no time for repentance. For the rich man praised God and repented, but in view of its lateness it did him no good. The virgins wanted to get some oil, but no one gave any to them. So this is what this man requests, too, for his sins to be washed away in this life so as to enjoy confidence at the tribunal of the fearsome judge.

  COMMENTARY ON THE PSALMS 6:4

• Psalms 6:6

  Let those who have beds of silver listen to what the bed of the king was like: not jewel-encrusted or gilt but washed with tears. His were not nights of repose but nights of mourning and lamenting. Many cares would beset him at night, a time that all people devote to rest but that he would devote to confession, lamenting the more earnestly then. You see, while it is always good to weep, it is particularly so at night, when no one resists this wonderful experience, but given good will one is able to give free rein to it. Those who have tried what I speak of know the great elation stemming from such a flood of tears. Tears like this can extinguish an unquenchable fire, can stem the flood sweeping us to our condemnation. Hence Paul too wept night and day for three years, correcting unnatural passions. Far from correcting our own, we give ourselves over to merriment and indulgence and bury the night in utter stupor. Some are sunk in a sleep resembling death, while others pass sleepless nights more dire than death, devising fraud and usury and other schemes at that time. Not so are sober people, tending their souls' welfare, applying their tears like a shower, promoting the growth of virtue. The bed that receives tears like that gives no access to any evil or licentiousness. The person who sheds such tears places no value on things of the earth and instead frees the soul from any siege, rendering the mind clearer than the sun. Do not think I am directing these remarks only to monks; in fact, the exhortation is for people in the world as well, and for them more than the others, they after all being in particular need of the remedy of repentance. The one uttering groans like this will rise with spirit in better condition than a calm haven, expelling every passion; such a one, filled with great joy, will approach the house of God in confidence, will converse with neighbors pleasantly, no anger lurking within, after all no lust inflamed, no hankering after possessions, no envy, nothing else of this kind. All these passions, you see, like savage beasts lurking in their dens, those groans and tears in the night succeeded in taming.

  COMMENTARY ON THE PSALMS 6:4

• Psalms 6:7

  Our life is a struggle, and our existence beset with countless foes who prove to be stronger when we fall into sin. Hence we should do everything to escape their clutches and never come to terms with them; this, after all, is the surest path to insecurity. Paul touches on the horde of those enemies in saying, "Our wrestling is not with flesh and blood but with the powers and the authorities and the cosmic rulers of darkness of this age." Since, then, the horde of enemies is of this kind, we must constantly be on the alert and avoid the assault of sin.

  COMMENTARY ON THE PSALMS 6:5

• Psalms 6:10

  It is as if we saw someone about to fall down a cliff and stopped him with the words, "Fellow, where are you heading? A cliff lies in front of you," just so does this author demand that the evil people reverse their course. Likewise, too, unless you were quick to restrain a galloping horse, it would soon be lost. Likewise, too, when as frequently happens the poison of some serpent spreads through the whole of the body, physicians very promptly stop its spreading further, canceling its harmful effect. In exactly the same way do we behave, very promptly checking the evil in us lest it develop further and aggravate the ailment. The wounds of sin, you see, get worse when neglected, and the effects of disease and ill health do not stop short at wounds but even bring about undying death; similarly, if we dealt with small beginnings at the outset, greater consequences would not develop.… Accordingly, let us not be indifferent to the slightest sins but suppress them with great severity.

  COMMENTARY ON THE PSALMS 6:6

• Psalms 7:1

  David wrote the psalm, offering songs of thanksgiving to God.… Not in Hushai, nor in human wisdom, nor in that man's shrewdness nor in my advice but "in you have I hoped." Let us therefore act likewise: even if some achievement comes to us through human beings, let us give thanks for them to God, both for the benefits that fall to us through our own means as well as through others.… See the wonderful frame of mind with which he speaks, which was customary with him. He did not say, note, "O Lord God," but "O Lord my God"; and elsewhere, "O God, my God, I look for you at break of day." … This is the way God acts with righteous people, and being God of everyone equally he says he belongs to righteous people individually. "I am the God of Abraham, the God of Isaac, the God of Jacob."

  COMMENTARY ON THE PSALMS 7:3

• Psalms 7:2

  To be sure, he had assembled an army and had a large number with him; so why does he say, "with no one to ransom or save me"? Because he considers not even the whole world as help should he not enjoy influence from on high, nor does he think of it as solitude if he is alone, as long as he shares in help from God.

  COMMENTARY ON THE PSALMS 7:3

• Psalms 7:2

  For proof that the devil is called a lion in Scripture, listen to it saying, "Your enemy the devil prowls around like a lion roaring and looking for someone to devour." And this inspired author himself says elsewhere, "You will tread on the lion and the serpent." This beast is wily, you see; but if we are on the alert, this lion and serpent will be less than dirt in importance, neither will it mount an assault against us directly, but if it does mount an assault, it will be trodden on. "Walk on snakes and scorpions," Scripture says, remember. He goes around in an awful rage, in fact, like a lion; but if he attacks those who have Christ, and his cross on their forehead, and the fire of the Spirit and the lamp that is never spent, he will not succeed even in looking them in the eye but will turn tail, not daring even to face about. And for you to learn that the words are not from and bubble, consider, pray, the example of Paul. I mean, he too was human, but this lion had a such a healthy respect for him as to shun his garments and his shadow. Rightly so: he could not bear the fragrance of Christ emanating and ascending from him and had not the strength to raise his eyes to the lamp of his virtue.

  COMMENTARY ON THE PSALMS 7:3

• Psalms 7:3

  This must everywhere be our concern, not simply to pray but to pray in such a way as to be heard. It is not sufficient that prayer effects what is intended, unless we so direct it as to appeal to God. For the Pharisee too prayed and achieved nothing, and again the Jews prayed but God turned away from them in their prayer. They did not pray, you see, as they should have prayed. Hence we were bidden to pray the prayer most likely to be heard.… Being heard happens in this fashion: first, of course, worthiness to receive something; then, praying in accordance with God's laws; third, persistence; fourth, asking nothing earthly; fifth, seeking things to our real benefit; sixth, contributing everything of our own.

  COMMENTARY ON THE PSALMS 7:3

• Psalms 8:1

  "How wonderful your name." Through this name, in fact, death was dissolved, demons imprisoned in bonds, heaven opened, gates of paradise thrown wide, the Spirit sent down, slaves made free, enemies become sons, strangers become heirs, human beings become angels. Why speak of angels? God became man, and man became God; heaven accepted the nature from earth, earth accepted the one seated on the cherubim along with the angelic host. The wall was removed, the partition dissolved, what were separate were united, darkness was banished, light shone, death was swallowed up.

  COMMENTARY ON THE PSALMS 8:1

• Psalms 8:3

  "What is it about human beings?" … Taking full account of such marvelous care and such wonderful providence on God's part, and the arrangements he put in place for the salvation of the human race, [the psalmist] is struck with complete wonder and amazement as to why on earth God considered them worthy of attention. Consider, after all, that all the visible things were for their sake. For them the design implemented from the time of Adam up to his coming; for them paradise, commandments, punishments, miracles, retribution, kindnesses after the Law; for them the Son of God became human. What could anyone say of the future they are intended to enjoy? So all those things are going through his mind when he says, to be thought worthy of such wonderful privileges, what must the human being be? I mean, if you consider what was done and is being done for their sake, and what they will enjoy afterwards, you will be stricken with awe, and then you will see clearly how this being is an object of such attention on God's part.

  COMMENTARY ON THE PSALMS 8:6-7

• Psalms 8:3

  And why did he not say "your hands" instead of "your fingers"? To show that visible things are a work requiring the least power, and the extraordinary aspect of creation, namely, that the stars hang there without falling; at any rate, though the very nature of the foundations required, not that they be suspended above but lie below, still the excellent Architect and Creator produced a surprise in making most of the visible things surpass the logic of nature.

  COMMENTARY ON THE PSALMS 8:6

• Psalms 8:5

  He has made us "a little lower than the angels," I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.

  Homily on Acts 32

• Psalms 9:2

  This is a particular habit of a lover. Those in love, you know, sing songs to their beloved; even if they are not in sight, they comfort themselves with the song. That is just what the inspired author does. Since it is not possible to see God, he composes songs to him, holding converse with him in song, stirring up desire and gaining the impression of seeing him—or, rather, stirring up the desire of many people through the singing of hymns and songs. In other words, just as lovers recite the praises of their beloved and bandy their names about, exactly so does he.

  COMMENTARY ON THE PSALMS 9:2

• Psalms 9:2

  This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance. This lifts human beings above this world, this liberates the soul from the body, this gives it wings in heaven's direction, this elevates it above worldly things, this gives freedom from evil, and rightly so.… After all, people loving those other things are quickly if unwillingly brought to a point of oblivion since what they love perishes and wastes away. By contrast, this love is infinite, everlasting, possessing the greater pleasure and the greater gain; furthermore, the lover is encouraged by the fact that this will never be destroyed.

  COMMENTARY ON THE PSALMS 9:2

• Psalms 9:3

  Now, notice how he proclaims God's strength: "They will lose heart and perish before your face." Once more, on hearing "face," do not form an impression of anything bodily. At this point, in fact, he is suggesting God's power, his manifestation, the facility of his strength. Just as he says elsewhere, "He gazes on the earth and makes it tremble," so here too he says the same thing. His gaze, you see, is sufficient to destroy his enemies.

  COMMENTARY ON THE PSALMS 9:3

• Psalms 9:4

  He speaks in rather human terms by mentioning throne and seat, whereas the phrase "giving right judgment" is customary with God and expresses something remarkable of his essence. I mean, it is not something you can say in connection with human beings. They do not consistently give right judgments, you see, even if they are righteous over and over, ignorant as they are of what is righteous, sometimes from incompetence, sometimes from laziness. God, on the contrary, is free of all these impediments; knowing and willing a righteous verdict, he delivers it. So the phrase "you have sat on your throne" means God has judged, prosecuted, taken vengeance.

  COMMENTARY ON THE PSALMS 9:3

• Psalms 9:5

  You see how he has no need of weapons—sword, bows, arrows; rather, those things are mentioned in more human fashion. After all, God has only to censure, and those destined for punishment perish.

  COMMENTARY ON THE PSALMS 9:3

• Psalms 9:6

  God's anger is like that, you see: it razes and destroys everything. Or what another translator teaches us in saying "deserts," implying that he razed not only their inhabited places but also their uninhabited places, and laid waste their cities. Such, in fact, is the way the righteous person waged war, such the way he put down his foes, not employing light and heavy weapons but enjoying grace from God. Hence for him the war was glorious and famous, and his victory overwhelming.

  COMMENTARY ON THE PSALMS 9:3

• Psalms 9:8

  While the general judgment is reserved for that time, the particular is for this; after all, he puts many things into effect here and now lest the heedless form the impression that present realities do not fall under his providence. If, on the contrary, not everyone receives their crown in this life, do not be surprised. "He has prepared a day," remember, "on which he intends to judge the world," whereas for the present there is an arena, contest, struggles. Hence not everyone receives their just desserts; instead, rewards are reserved there for those who do well and punishments for those who fail.

  COMMENTARY ON THE PSALMS 9:4

• Psalms 9:9

  He did not say, note, "My armies have proved your refuge, or money or ramparts"; instead, "the Lord has proved a refuge for the poor." He personally established me in safety, he is saying; nothing, in fact, is equal to that refuge on the score of ease and security. The other refuges may be subject to scheming and cannot be found promptly and readily, but they are obstructed by time and place and countless circumstances; this, by contrast, you find close at hand, provided only you search for it diligently. "Even while I am talking to you, lo, I am at hand," remember; and "I am a God close by, not a God far off." Consequently, there is no need of running around or traveling about; rather, those sitting at home can gain this refuge.

  COMMENTARY ON THE PSALMS 9:5

• Psalms 9:10

  Those who know you, he is saying, your support and assistance, have hope in you as sufficient anchor, sufficient assistance, impregnable tower, the one who not only promises relief from problems but also does not permit us to be alarmed by the problems even when present.

  COMMENTARY ON THE PSALMS 9:5

• Psalms 9:10

  So how can we seek God? When we earnestly direct our mind in that direction, when we free it from worldly interests. The seeker who drives out everything from the soul moves toward what is being sought. We must not simply seek but seek out. Those who seek out do not only take it on themselves to conduct the search but also enlist other aids to finding what is sought. But in the case of worldly things, we often do not find what we have sought for, whereas in the case of spiritual things this is impossible, as it is inevitable that the searcher makes the discovery. In fact, if we merely make the effort toward searching, God will not permit us to be rebuffed; hence he says, "Everyone who seeks finds."

  COMMENTARY ON THE PSALMS 9:6

• Psalms 9:11

  What do you mean? Does the one whose throne is heaven and his footstool earth, in whose hands are the bounds of the earth, dwell in Zion? Yes: he refers here to his dwelling, not for him to be circumscribed (his greatness, after all, is unbounded) but to indicate his affinity with the place and his feeling at home there with a view to winning the Jews over to him through this considerateness.… Now, in a spiritual sense Zion refers to the church: "You have approached Mount Zion," remember, "and church of the firstborn." Rightly is the church called a mountain on account of being firm, solid and unshakeable. You see, just as it is impossible to shake a mountain, so too the church of God.

  COMMENTARY ON THE PSALMS 9:6

• Psalms 9:12

  He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words "I will avenge your blood." This is proof of God's boundless providence, of his intense care. Yet if he does not promptly take vengeance, do not be surprised: he gives the sinner the opportunity of repentance.

  COMMENTARY ON THE PSALMS 9:6

• Psalms 9:13

  See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words "have pity on me" and implores God for future benefits. You see, we always stand in need of God's providence, but especially at a time of freedom from troubles. I mean, another battle follows that is more difficult than the former, that against indifference and obtuseness; then it is that the devil comes panting more aggressively. And so it is especially after being freed from troubles that we have need of that grace so as to cope with good times more easily.

  COMMENTARY ON THE PSALMS 9:6

• Psalms 9:14

  "I will rejoice in your salvation." This is my crown, this my diadem, erecting a trophy thanks to you, enjoying salvation thanks to you. Let us too in this manner seek not to be saved at any price, not to be freed at any price and in any fashion but in God's way.

  COMMENTARY ON THE PSALMS 9:7

• Psalms 9:15

  Nothing … is so destructive as vice. In fact, nothing is weaker than the wicked; they are undone by their own weapons, as iron is by rust and wool by a moth—so too is the wicked person by vice.

  COMMENTARY ON THE PSALMS 9:15

• Psalms 9:16

  "And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.

  Homily on Acts 12

• Psalms 10:3

  This is what the inspired author laments, that evil has so prevailed as to be something to be proud of and spoken openly about, and what is more regrettable, that it is shameless and not simply applauds itself for its achievements but also has others to applaud it.

  COMMENTARY ON THE PSALMS 10:9

• Psalms 10:4

  Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people, since they do not have the fear of God before their eyes, are totally absorbed in vice—not a case of now in virtue and now in vice, but permanently in vice, mindful not of hell, or of the judgment to come or of accounts to be rendered. Instead, rejecting all these aids as though bridle and bit, they are like a ship without ballast that is at the mercy of winds and fierce billows with no one to guide their thinking. Do you see the wicked in the actual condition of vice having to give an account? After all, what is worse than an unbridled horse, a ship without ballast, a maimed individual? Yet more miserable than all these is the person living in vice, having extinguished the light coming from the fear of God and given over to captivity.

  COMMENTARY ON THE PSALMS 10:9-10

• Psalms 10:5

  Do you see the folly? Do you see the unutterable ruin? Do you see the destruction gradually increasing? Do you see the things prized by the mindless, in reality full of deep misery, and now they sink from sight? Those people are applauded in their sins, commended in their wrongdoing. This is the first pitfall, sufficient to trip up the unwary. Hence it is much more necessary to welcome those who censure and correct us than those who applaud and flatter us to the point of destruction. The latter, in fact, prove the ruination of the stupid and impel them to worse evil—as though even by puffing up these sinners they led them on the way to folly.

  COMMENTARY ON THE PSALMS 10:10

• Psalms 10:6

  What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity. You see, whenever a heedless person enjoys great prosperity, prevails over his enemies, is praised and admired, he proves more to be pitied than anyone. In fact, by not expecting any change he does not even cope with prosperity sensibly; but on falling on hard times he is disturbed and upset, being out of practice and heedless.… These people … once corrupted, have no regard for human limitations but consider their state immovable on account of their success—the basis of ultimate folly and destruction and the occasion of utter ruin.

  COMMENTARY ON THE PSALMS 10:10

• Psalms 10:10

  Just as the inspired author describes them as a wild beast, so he talks about them in those terms, making a show of their tricks, ambushes, schemes. What could be more pitiful than this, what could be more desperate, to feel the need of the possessions of the poor? So shall we call these people rich, tell me?… Do you see their moral bankruptcy and cruelty? Moral bankruptcy, because they lust after the goods of the poor; cruelty, because far from being moved by their plight they aggravate their penury when they should pity it and ameliorate it. Still, they do not get up to this with impunity: when they exert their power, when they seem to prevail, when they think they are unassailable, then it is they perish, so that the inventiveness of God, the patience of the poor, the errors of these miscreants and the forbearance of God's long-suffering may come to light. Hence it is that justice does not follow close on their heels, since God in his long-suffering summons them to repentance; but when they profit nothing from the long-suffering, then he admonishes them with retribution.

  COMMENTARY ON THE PSALMS 10:10

• Psalms 10:14

  What is the meaning of "up to the point of their being given into your hands"? It is a rather human expression, but what it means is this: You bide your time, you are forbearing, with the result that they are given over to the excess of wickedness. You are capable, of course, of destroying and subduing them from the outset; yet beyond telling is the ocean of your forbearance, observing them, not pursuing them but awaiting their movement to repentance. If, however, they prove unresponsive, then you will punish them when they profit nothing from your long-suffering.

  COMMENTARY ON THE PSALMS 10:11

• Psalms 10:15

  Let no one be arrogant about the pinnacle of power or be puffed up; it is a precarious and risky position and topples the careless with great ease.

  COMMENTARY ON THE PSALMS 10:11

• Psalms 11:1

  Great is the power of hope in the Lord, invincible citadel, unassailable rampart, insuperable reinforcement, tranquil haven, impregnable tower, irresistible weapon, unconquerable power capable of discovering a refuge where none seems possible.

  COMMENTARY ON THE PSALMS 11:1

• Psalms 11:1

  Those who trust in the things of this life are in no better situation than the sparrow, which relies on the wilderness and is prey to all. People who put their hope in money are like that. Just as the sparrow is snared by children with bird lime and trap and countless other devices, so too the wealthy by friend and foe. They are much more vulnerable than a sparrow, with many to set traps for them and, more immediately, evil tendencies of their own. They are migrants, constantly reacting to developments, fearful of the long arm of the law and the emperor's wrath, the wiles of flatterers and the deceit of friends. In time of war their fear is greater than anyone's, in time of peace they suspect treachery, their wealth never being secure of proof against loss. Hence they are always taking to flight and migrating, searching out wilderness and eyries, preferring the dark and looking for the black of night in noontime, adopting disguises to achieve it. Good people, on the contrary, are quite different. "The ways of their righteous shine like the sun," remember. I mean, far from opting for scheming and lawlessness, their souls are at rest.… How then is this darkness to be dissipated? By separating yourself from all these things and coming to depend on hope in God, sinner though you be ten times over.… This is remarkable, in fact, that even sinners who cling to this anchor are invincible. It is, you see, a particular mark of an option for God that though weighed down by such awful evils they are still buoyed up by his lovingkindness. In other words, as the one trusting in man is doubly cursed, so the one trusting in God is blessed. So tear yourself away from all these things, and cling to this anchor.… Let us come before him, and remain ever with our eyes on him.

  COMMENTARY ON THE PSALMS 11:3

• Psalms 11:1

  I have the Lord of the universe as my ally. The one who without difficulty created everything everywhere is my leader and support, and you would send me to the wilderness and provide for my safety in the desert? After all, surely the help from the desert does not surpass the one capable of anything with complete ease?

  COMMENTARY ON THE PSALMS 11:1

• Psalms 11:4

  Do you see a ready ally, a well-prepared aid, present everywhere, seeing everything, gazing on all things, having as his particular role—even if no one requests it—to exercise providence and care, to pursue wrongdoers, to assist the wronged, to award recompense to the virtuous, to assign punishment to sinners? He is, therefore, ignorant of nothing; his eyes in fact look attentively on the whole world. He is not simply aware of things, however; he also wants to correct them.… If, in fact, he is righteous, he will not simply overlook these happenings. He rebuffs the wicked; he praises the righteous.

  COMMENTARY ON THE PSALMS 11:2