Psalm 110 (Vulgate 109)

We have undertaken, as far as the Lord granteth, Who caused us, as ministers of His Word and Sacrament, to serve you in the richness of His lovingkindness, to consider as we are enabled, and expound this Psalm, which we have just chanted; brief in the number of its words, great in the depth of its meaning, with the aid of Him Who made you eager listeners, to render us also equal to the task. May your soul live, and watch for the Lord. For God fixed a time for His promises, and a time for fulfilling what things He promised. The period of His promises was from the time of the Prophets unto John the Baptist: but from him and thenceforth unto the end is the period for fulfilling what He promised. God is faithful, Who made Himself our Debtor: not by accepting any thing from us, but by promising us so great blessings. Promise was not enough, He even chose that He should be bound by writing, creating for us a kind of bond for His promises; so that when He began to fulfil His promises, we might contemplate in Scripture the order of their accomplishment. The period of prophecy, then, as we have before now frequently said, was the announcement of the promises. He promised everlasting salvation, and a life of bliss with the Angels without end, an heritage that should never wither, everlasting glory, the sweetness of His countenance, the home of His sanctification in the heavens, from the resurrection from the dead no further fear of death. This is, as it were, His final promise, whither all our endeavours tend, which after we have reached, we shall seek nothing more, expect nothing more. Nor hath He passed over in silence in what order that which shall happen at the end shall be reached, in His promises and prophecies. For He promised unto men the Divine Nature; to mortals, immortality; to sinners, justification; to cast-aways, a state of glory. Whatever He promised, He promised to the unworthy, so that not a reward was promised to works, but that grace was given by His Name for nought. For even this very thing, that man liveth righteously, so far as he can live righteously, is not the fruit of human merit, but of divine blessing. For no man liveth righteously, save he who is. justified, that is, made righteous; and it is by Him that a man is made righteous, Who can never be unrighteous. For as a lamp is not lit by itself, so also the human soul doth not give itself light; but crieth unto God, Thou shalt light my candle.

2# Since, therefore, the kingdom of Heaven has been promised unto sinners not remaining in their sin, but liberated from their sin, and serving righteousness; and that they may do this, they are aided, as we have said, by grace, and justified by Him Who is always righteous; it appeared incredible, that God could have so great care for man. And at this day, those who despair of divine grace, and refuse to turn from the most depraved conduct unto God, that they may be justified by Him, and through His mercy, after all their sins are blotted out, begin to live righteously in Him Who never lived unrighteously, have entertained thoughts so destructive to themselves as to say, that God careth not for human affairs, and that the Creator and Ruler of this world cannot understand in what manner each mortal liveth on the earth. Thus man, who was made by God, doth not even think that he is held in account by God. If we could address such a man, if he would admit us first to his ears, and afterwards to his heart; if he would not repel by resistance Him who sought him, if he would in his lost state suffer himself to be found; we might say to him, 'O man* how shall God, Who took care that thou shouldest be created, fail to take account of thee when created? Why dost thou imagine thou art not numbered in the rank of things created? Believe not the seducer; thy hairs are counted by thy Creator.' This our Lord said to His disciples in the Gospel, that they might not fear death, that they might not think that any thing of tjjem should be destroyed by death. They were fearful for their souls in death; He guaranteed to them security even for their hairs. Doth then the soul of him perish, whose hair doth not perish? Nevertheless, brethren, because what God promised seemed incredible to men, that men from this mortality, corruption, weak and abject state, this dust and ashes, shall become equal to the Angels of God; He not only made a written covenant with men that they might believe; but also gave them a Mediator as a pledge of His promise; not any prince, or any Angel, or Archangel, but His only Son; so that the way through which He was to lead us to that end which He promised, He might both shew, and give' unto us by the Same, His own Son. For it was not enough for God to give us in His Son one who should shew us the path, He made Him Himself the way, that thou mightest go through Him ruling thee, as thou walkest through Himself.

3. He therefore promised that we should come to Him, that is, to that ineffable immortality, and equality with His Angels. How far off were we? how much was He above us, how much we beneath Him? On what a height was He, in what a depth were we lying in despair? We were sick without any hope of cure; a physician was sent whom the sick man recognised not: For if they had known Him, they\ would never have crucified the Lord of glory. But even this proved a source of cure to the sick man, that the sick killed his physician; He came to visit him, He was killed to cure Him. He introduced Himself as God and Man among those who believed in Him; as God through Whom we were made, as Man through Whom we were new made. The one attribute appeared in Him, the other was concealed; and that which was concealed, was by far more excellent than that which appeared; but that which was more excellent could not be seen. The sick man was under treatment through means which he could not see, that he might become able to see that which was deferred by its concealment, not taken away by a denial of it. The only Son of God then, Who was to come unto man, was to assume the Manhood, to become Man through this assumption, to die, to rise again, to ascend into Heaven, to sit at the right hand of the Father, and to fulfil among the nation^ what He promised; and after the fulfilment of His promise among the nations, to fulfil His coming also; to demand what He gave, to separate the vessels of wrath from the vessels of mercy, to award to the ungodly what He threatened, to the righteous what He promised; the whole of this was to be prophesied, was to be announced beforehand, was to have its future coming declared, that it might not be dreaded by coming suddenly, but might be believed and expected. This Psalm is one of these promises, surely and openly prophesying our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that Christ is announced in this Psalm, since we are now Christians, and believe the GospeL For when our Lord and Saviour Jesus Christ asked of the Jews, whose Son they alleged Christ to be, and they had replied, the Son of David; He at once replied to their answer, How then doth David in spirit call Him Lord, saying^ jfe j^rd said unt0 my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If then, He asked, David in the spirit call Him Lord, how is He his son? With this verse this Psalm beginneth.

4. Ver. 1. The Lord said unto my Lord, Sit Tftxm on My righ t hand, until 1 make Thine enemies Thy footstool. We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? if we reply, No, we contradict the Gospel; for the Gospel of St. Matthew thus beginneth, The book of the generation of Jesus Christ, the Son of David. The Evangelist declareth, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agreeth with their answer. Not only the suspicion of the Jews, but the faith of Christians, doth declare this. I see, besides, other proofs. The Apostle saith, Which was made qf the seed of David according to the flesh; he saith also3, unto Timothy: Remember that Jesus Christ, of the seed o/^Tim.a, David, was raised from the dead according to my Gospel. And, what saith he of the Gospel itself? Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. The Apostle suffered trouble even unto bonds, then, for his Gospel. That is, for the Gospel dispensation which he preached to the nations, which he27, bestowed on the nations. He who had ravined in the morning, in the evening divided the spoil. He laboured then even unto bonds for the Gospel. What Gospel? That which declared that Christ Jesus arose from the dead, of the seed of David. It was for this Gospel that the Apostle suffered trouble: and yet it was concerning this that Christ questioned the Jews: and when the Jews had replied what the Apostle preached, answered them seemingly in words of contradiction, saying, How then doth David in the spirit call Him Lord? and interposed the testimony from this Psalm, The Lord said unto my Lord. If then David in the spirit called Him Lord, how is He his son? The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, with the heart we believe unto righteousness: but with the mouth confession is made unto salvation; let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

5. For when the blind men very rightly hailed Him as He passed as the Son of David, they gaiued their enlightening. For Jesus was passing by, and they, hearing the sound of the crowd passing, already recognising with the ear what they could not as yet with the eye, cried out with a loud voice, and said, Have mercy on us, Thou Son of David. But the crowd rebuked them, bidding them be silent: yet30* they nevertheless, from their desire for light, overcoming the opposition of the crowd, persevered in their cries: they detained Him as He was passing, and deserved to gain their sight from His touch. For they said to Him as He passed, j£ave merCy on USf Thou Son of David! He stood stilly and9 when the clamour of those who interrupted them was overcome, said unto them, What will ye that I shall do^unto you? They answered. Lord, that our eyes may be opened. He touched, and opened their eyes: they saw Him before them, Whom they had felt to be passing them. The Lord, therefore, did somewhat that was transitory'; but there is somewhat also that abideth. There is, I say, one thing that is transitory in the Lord: another that is abiding. What is transitory is, the Virgin's delivery, the Incarnation of the Word, the gradation of ages, the exhibition of miracles, the endurance of Sufferings, Death, Resurrection, Ascent into heaven, all this was transitory. For Christ is no longer in birth, or dying, or rising again, or ascending into heaven. Do ye not see that these acts held their course through sea-sous, through certain periods exhibited to those on the way something transitory, so that they should not abide on the path, but reach their country? Lastly, these blind men also were sitting by the path; there they saw Him passing, and arrested Him by their cries. In the path, therefore, of this world, the Lord did this transitory work of His, and this transitory work belongeth to the Son of David. Thus they said unto Him, The Lord, as He was passing, Have mercy upon us, Tfiou Son of David. As if they said, We recognise the Son of David in Him Who is passing: we learn that He became the Son of David in His passage. Let us also acknowledge Him, and confess that He is the Son of David, that we may deserve to be enlightened. For we perceive the Son. of David passing, and are enlightened by the Lord of David.

6. Lo, then, since our Lord questioned the Jews, and they refused to answer, because they were resolved not to be His disciples; lo, what should we answer, if He asked us? The Jews failed in this question: let Christians profit: let them not be disturbed, but taught. For our Lord doth not ask them because He wishes to learn: He questioneth them as their teacher. The wretched Jews should say, Tell Thou us. But they preferred to swell to bursting in proud silence, rather than to come to learning by an humble confession. Suppose then our Master speaketh unto us; and let us consider what we should answer Him when He questioneth us: What think ye of Christ? Whose Son is He? Let#us answer exactly as the Jews did: but let us not remain where the Jews did. Let us remember the Gospel which we believe: The Book qf the generation of Jesus Christ9 the Son of David. Because we are being questioned, let it not on that account slip from our mind, that Christ is the Son of David, which the Apostle impressed! on our memory. Remember, Christian, that Jesus Christ 9 of the seed of David, was raised again from the dead. Suppose then we are asked, What think ye qf Christ? Whose Son is He? Let the unanimous voice of Christians reply, The Son qf David. Suppose our Teacher were to answer us, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool? How. should we reply, unless we learnt from Thee? Now, therefore, since we have learnt, we reply: In the beginning Thou wast the Word, and Thou the Word wast with God, and Thou the Word toast God; all things were made by Thee: behold the Lord of David. But on account of our weakness, because we lay prostrate despairing flesh, Thou the Word wast made flesh, that Thou mightest dwell in us: behold the Son of David. Certainly when Thou wast in the form qf Ood, Thou didst think it no robbery to be equal with1' God: behold David's Lord: but Thou didst make Thyself of no reputation, taking upon Thyself the form of a servant: hence Thou art the Son of David. Lastly, in the very words -of Thy question, How is He his Son? Thou didst not deny Thyself to be his Son, but didst ask in what sense it was thus? For Thou say est, David calleth Him Lord: how is He his Son? I deny it not, but tell Me in what sense He is so. Ought not they, then, to have replied from the Scriptures which they read, but understood not, if they were endeavouring to call to mind the sense of the expression; Dost thou ask in what sense? Behold, a Virgin shall 6^ with child, and shall bring forth a Son, and they shall call His Name Emmanuel; which being interpreted is, God with tis. A Virgin shall be with child, a Virgin from the seed of David shall bring forth a Son, so that He is the Son of ^av*^ > °r J°sePn an( Mary were of the family and country of David. But they shall call His Name, Whom she brought forth, Emmanuel, God with us. Lo^ thou hast also the Lord of David.

7. Perhaps this Psalm will give us some intimation of this matter, how Christ is said to be David's Son and David's Lord. Let us therefore listen: let us thoroughly treat it: let us knock in piety: let us extort by charity. David, then, himself saith; for it is not lawful to contradict the Lord; David, He saith, in spirit calleth Him Lord. What then doth David himself say of Christ? For, this Psalm is David's own: and this is the whole of the title, simple, without figure of question, without any knot of difficulty. What then saith David? The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool. Thy footstool is equivalent to beneath Thy feet: for a footstool is beneath the feet. The Lord said9 he saith, unto my Lord. David heard this, he heard it in the spirit: when and where he heard it, we have not heard; but we believe him when he saith, and writeth that he heard it. He then doubtless heard it, he heard it in some secret place of truth, he heard it in some sanctuary of mysteries: where the Prophets heard in secret, what they preached openly: there David heard, what he speaketh with much confidence: The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool. We know that Christ sitteth at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That Which was born of the seed of David was so honoured, that It was also the Lord of David. Thou wonderest at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be bis father's lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father's lord; but that the son of a layman, by being made a Bishop, may become his father's father. So that in this very circumstance, that Christ took upon Him the flesh, that lie died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sitteth on the right band of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David's Son, and David's Lord. For according to this dispensation of Christ's passage, this also is said by the Apostle, Wherefore Ood also hath highly exalted Him, and given Him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. He gave Him, he saitb, a Name which is above every name; to Christ in His human nature, to Christ Who died in the flesh, arose, ascended, He hath given a Name which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. Where can David be, that He should not be his Lord? Whether he be in Heaven, on the earth, or under the earth: He will be his Lord, Who is the Lord of things in heaven, of things on the earth, and of things under the earth. Let therefore David rejoice with us, honoured as he is by the birth of his Son, freed by His dominion; and let him say with joy, let him be heard by rejoicing listeners: The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool.

8. Sit, not only on high, but in a hidden place: on high, that Thou may est be Lord; in secret, that Thou mayest be believed in. For what reward would there be for faith, if what we believed were not hid i But the reward of 'faith is, to see what we believed before we saw it; as the Scripture telleth us, the righteous man liveth by faith. There would then be no righteousness in faith, unless that which we17' should believe when preached, were hidden; and unless we reached the sight of it by believing in it For, O how plentiful is Thy goodness, 0 Lord, that Thou hast hidden for them that fear Thee. Hast Thou then hidden it, and ^ave t*&m back? God forbid! and that Thou hast fulfilled to them that put their trust irk Thee. Wonderful indeed is the mystery of Christ sitting on the right hand of God: it hath been hidden that it might be believed, it hath been withdrawn that it might be hoped for. For we are saved by hope. But hope that is seen is not hope: for what a man seeth, why doth he yet hope for? TrTese are the Apostle's words. Ye indeed recognise them, but for the sake of the ignorant I speak of them unto you. What then saith the Apostle? We are saved by hope. But hope that is seen is not hope: for what a man seeth9 why doth he yet hope for t But if we hope for that we see not, then do we with patience wait for it. Since then that which is seen is not hope, Thou hast hidden Thy goodness for them that fear Thee. Because we hope for what we see not, and wait for it with patience; Thou hast fulfilled it to those who trust in Thee. Lastly, most beloved, hear with attention.what I am about to say. Since our righteousness is from faith, and our hearts are cleansed by faith, so that we may see what we have believed in; for both these things are stated in Scripture; both, Blessed are the pure in heart, for they shall see Ood; an(*> Purifying their hearts by faith. Since then this is the righteousness of faith, to believe what thou seest not, and by this very merit of faith to reach in its time unto sight; our Lord in the Gospel, when He was promising the Holy Spirit, saith this; He will reprove the world of sin, and of righteousness, and of judgment. Of what sin, of what righteousness, of what judgment? He proceedeth and explaineth; He alloweth not the conjectures of men: of sin, He saith, because they believe not on Me. How great were other sins of the Jews! and yet, as if this were the only one, He thus spoke: qf sin, because they believe not on Me. This is that sin, of which He elsewhere saith, If I had not come, they would not have sin. What meaneth this, If I had not come, they would not have sin? Hast Thou then come to the righteous, and rendered them sinners? But, leaving out other sins, which might be pardoned through faith, He mentioned this one only, which if they had not committed, all might be forgiven. Qf sin, He saith, because they believed not on Me: and elsewhere, If I had not come, they would not have sin. For by this very circumstance, that He came, and they believed not on Him, they fell into sin: but if they had not thus fallen, all their other sins might have been pardoned through the merciful dispensation of grace gained by faith. Of sin, therefore, because they believed not on Me: of righteousness, because I go My8-10" Father, and ye see Me no more. This is righteousness, because Thou goest to the Father, and they shall no longer see Thee: for this righteousness is of faith. For, the righteous liveth by faith: and he then liveth by faith, when he seeth not what he believeth. Since then it belongeth to righteousness to live by faith, and no man liveth by faith, save by not seeing what he believeth; that He might create righteousness itself among men, that is, that they might believe what they see not; Of righteousness, He saith, because I go to My Father, and ye shall see Me no more. This, He saith, shall be your righteousness, that ye believe in Him Whom ye see not, and cleansed by faith, may afterwards see Him on Whom ye have believed, on the day of resurrection.

9. Christ, therefore, sitteth at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe. Two things are here said: that God said, Sit Thou on My right hand; and added, until I make Thy enemies Thy footstool; that is, beneath Thy feet. Thou dost not see Christ sitting at the right hand of the Father: yet thou canst see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, Why do the heathen so furiously rage together: and why do the people imagine a vain thing? The kings of the earth stand up, and the rulers take counsel together against the Lord, and against His Anointed. And have said, Let us break their bonds asunder, and cast away their yoke from us: let them not rule over us, let them not subject us to them. He that dwelleth in Heaven shall laugh them to scorn. Thou wast His enemy; thou shalt be beneath His feet, either as adopted or overcome. Consider, then, what place thou holdest beneath the feet of the Lord thy God: for thou must needs hold one either of grace or of punishment. He therefore sitteth at the right hand of God, till His enemies be placed beneath His feet. This is going on, this is taking place 5 although it is accomplished by degrees, it is going on without end. For though the heathen rage, and though the people imagine a vain thing: though the kings of the earth have stood up, and the rulers taken counsel together against the Lord, and against His Anointed; will they by their raging, will they by their imagining a vain thing, will they taking counsel together against Christ, prevent the fulfilment of these words; I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession? It shall be surely fulfilled, though they rage, and meditate a vain thing; I will give to thee the heathen for an inheritance, and the utmost parts of the earth for Thy possession* For they imagine a vain thing: but, that it may be fulfilled, it was not any vain babbler, but the Lord, Who said unto Me, / will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession* So also we may say in this Psalm: He said; that is, not any man, not they who rage and imagine a vain thing; but, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool. Let them rage, let them imagine vain things, let them cry aloud; shall it not be fulfilled? Their memorial is perished with a cry. Their memorial is perished with a cry; but, The Lord shall endure for ever: as another Psalm, but not another spirit, saith. He therefore, Who, when their memorial hath perished, for ever endureth, Himself said to my Lord, Sit Thou on My right hand. For He sitteth at the right hand of the Father, till He make His enemies His footstool.

10. Ver. 2. And what followeth? The Lord shall send the rod of Thy power out of Sion. It appeareth, brethren, it most clearly appeareth, that the Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever with His Father, Ruler of the things which are made through for when doth not God the Word reign, Who is in the beginning with God? For it is said, Now unto the King His enemies have begun to be put under His feet. 24 1 eternal immortal, invisible, the only wise God, be honour and glory for ever and ever. To the King eternal be honour and glory for ever and ever; to what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible, and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God^ through Whom all things were made; He is King eternal; but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, beginneth with Christians; but of His reign there shall be no end. His enemies therefore are made His fo'otstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end. Let no man say, that what hath been commenced, cannot be fulfilled. Why dost thou despair of a result of what hath been begun? The Almighty hath begun, the Almighty hath promised that He will fulfil what He hath commenced. But how hath He commenced? The Lord shall send the rod of Thy power out of Sion. Jerusalem herself is the same with Sion. Hear the Lord Himself: It behoved Christ to suffer ', and to rise from the dead the third day. Hence He sitteth at the right hand46, of God, by rising again where He was before. Then when He sitteth at the right hand of God, what is doing? what is doing, that His enemies may be made His footstool? Hear Him teaching and expounding: And repentance and remission of sins shall be preached in His Name among all nations, beginning at Jerusalem. For, the Lord shall send the rod of Thy power out of Sion. The rod of Thy power, that is, the reign of Thy power; for, Thou shall rule them with a rod qf iron. The Lord shall send the rod out of Sion; for it is said, beginning with Jerusalem.

11. When therefore He hath sent the rod of His power out of Sion: what shall happen? Be Thou ruler, even in the midst among Thine enemies. First, Be Thou ruler in the midst of Thine enemies: in the midst of the raging heathen. For shall He rule in the midst of His enemies at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign wilh Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now in the midst of Thine enemies, now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Thy power sent out of Sion, that Thou mayest be Ruler in the midst of Thine enemies. Rule Thou, rule amogg Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. Be Thou Ruler in the midst of Thine enemies. We understand not this verse aright, if we do not see that it is already going on. Sit Thou therefore on the right hand of God, be hidden that Thou mayest be believed in, until the times of the nations be fulfilled. For thus it is written, Whom the heaven must needs receive until the times of the restitution of all things. Thou hast died, that Thou mightest rise again; Thou hast risen again, that Thou mightest ascend; Thou, hast ascended, that Thou mightest sit on the right hand of the Father; therefore,. Thou hast died, that Thou mightest sit on the right hand of the Father. For of death came resurrection; of resurrection, ascension; of ascension, sitting on the right hand: the whole of this, therefore, began with death. This exceeding splendour hath a beginning of humility. Whilst Thou then sittest at the right hand of the Father, the times of the Gentiles are being fulfilled, all enemies are made Thy footstool; and that this may be realized, Thou shalt first rule in the midst of Thine enemies; for for this The Lord shall send the rod of Thy power out of Sion. But that Thou mightest die, and that by Thy death the handwriting of sins might be blotted out, and that repentance and remission of sins might be preached throughout all nations, beginning with Jerusalem, hath come by the blindness of the Jews. For blindness in part hath happened to Israel, that the fulness of the Gentiles might come in; and so all Israel might be saved. Israel, who had become in part blind, slew Thee; when slain Thou didst arise again, with Thy blood Thou didst wash away the sins of the heathen; sitting at the right hand of the Father, Thou hast drawn together from every quarter those who suffer, and who fly unto Thee. Blindness, then, in part hath happened to Israel, hath happened, that the fulness of the Gentiles might— come in; and so all Israel might be saved, and all Thine enemies be made Thy footstool. But this is happening now, what afterwards?

12. Ver. 3. With Thee the beginning on the day of Thy power. What is this day of His power, when is there beginning with Him, or what beginning, or in what sense is there beginning with Him, since He is the Beginning? May the Lord help, that I may neither be confused in explaining to you, nor you in hearing. For I see what has already happened, and I see together with you with the eyes of faith; with the eyes of the flesh also I see what is now going on, and again with the eyes of faith I hope for the future with you. What then hath taken place, what is taking place, and what is to take place? Christ hath suffered, hath died, hath risen on the third day, ascended into heaven, as we know, on the fortieth day, sitteth on the right hand of His Father; this has already taken place, this we have not seen, but we believe. What is going on now? He ruleth iu the midst of His enemies, the rod of His power having been sent forth out of Sion: this is going on now. His servants saw Him when present in the form of a servant; His servants believe in Him now that He is absent. We believe this concerning the form of a servant, which we can understand whilst we are still servants. For this is that very milk of infants, which He tempered, making bread pass through flesh. For that bread of angels was in (he beginning the Word, yet that man might eat angels' bread, the Creator of angels was made man. Thus we became26' capable of receiving the Incarnate Word, which we should not be able to receive unless the Son coequal with God had made Himself of no reputation, taking upon -Hi'm the form of a servant, and being found in the likeness of2' men. That we might therefore in some way receive Him Who could not be received by mortals, He Who was immortal became mortal, that after His death He might make them immortal, and might give something to be beheld, something to be believed, and something to be afterwards seen. He gave the form of a servant to be seen to those who were present, not only to be seen with the eye, but even to be touched with the hands. With the same form He ascended into Heaven, He commanded us to believe what He allowed them to see. But we also have something to see; they saw the rod that was sent out of Sion, we see Him ruling in the midst of His enemies. All this, brethren, pertained unto the assumption of the form of servant, which is understood tolerably by servants, and loved by His future sons. For that immutable Truth which is the Word of God, God with God, through Whom all things were made, abiding in Himself, altereth all things. In order that we may see this, a great and perfect purity of heart is necessary, and this only cometh through faith. For the form of a servant having been shewn, Truth was delayed as to shewing the form of God. For He when speaking to His servants in the form of a servant saith, He that hath My commandments, and keepeth them, he it is that lovelh Me; and he that loveth Me, shall be loved of My Father; and 1 will love him, and will manifest Myself to him* He promised that He would manifest Himself to those who saw Him. What did they see? What did He promise? They saw the form of a servant, He promised the form of God; I will manifest Myself, He saith, to him. This is the very clear light into which the kingdom which is now gathering together in the transition of this world is being led; for it is being led to a certain ineffable sight, which the ungodly shall not deserve. Nevertheless, while the form of a servant was here, it was seen by the ungodly; they who believed saw it, they also who slew Him saw it. That thou shouldest not suppose it was any thing great that that form should be seen, His friends saw it, His enemies saw it; and some who saw it, slew Him, some who saw it not, believed. Both the godly and ungodly, then, shall see in the Judgment that form of a servant, which both the godly and ungodly saw in humiliation here. For when the Lord before the eyes of His disciples was being borne into heaven, the voice of an Angel was heard by those who beheld Him: Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus shall so come in like manner as ye have seen Him go into heaven. " In like manner," then, " in like manner,"

The ungodly, in Judgment, will see Him only as Man. 245 meaneth in the same form: for it is said of the ungodly, They shall look upon Him Whom they have pierced. They shall see Him wheu about to judge, Whom they mocked when judged. This form of the servant then will be conspicuous both to the righteous and unrighteous, the godly and the ungodly, the faithful and the unbelieving. What then shal^the ungodly not see? For those of whom it is said, They shall look upon Me Whom they have pierced: of whom it is also said, Let the ungodly be rooted out, that he may not behold the brightness of the Lord. What is this, brethren? Let us discern it, let us sift it. The ungodly is awakened, that he may see something: he is taken away, that he may not see something. We have already shewn what he will see: that form of which it is said, In like manner He will come. What then will he not see? And I will shew Myself unto him. What meaneth, Myself? Not the form21, of a servant. What meaneth Myself? The form of God, in which I have not thought it robbery to be equal with2'6, God. What meaneth, Myself? Beloved, now are we the}^ohn sons of Ood: and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. This is the brightness of God, the ineffable light, a fountain of light that can never change, truth without defect, wisdom abiding in itself, altering all things: this is the Substance of God. The ungodly therefore shall be rooted out, that he may not see this honour of the Lord. For, Blessed are the pure in heart, for they shall see Ood.

13. It seemeth therefore to me, my brethren, as far as the Lord deigneth to give me understanding, to be said of time itself: if indeed I should say time; for at some time we shall reach what is not time: it seemeth to be said with this meaning; and I will say this without prejudice, if any man can understand it in a better, a more natural, or more probable sense: this seemeth to me to be the meaning of the words, With Thee is the beginning in the day of Thy power. Besides, he explaineth this adequately, in my opinion, in the following verse. For since His power is here spoken of, by which He subjected nations to His yoke, with which He overthrew peoples, not with the sword but with the wood, although in the flesh, although in humility, although as yet in so far as the form of a servant doth allow, yet His great power is understood; because, the weakness of God is stronger than men; since His power is spoken of here, which he set forth when he said, TJie Lord shall send the rod of Thy power out of Sion; be Thou Ruler, even in the midst among Thine enemies: for how grgat is His power when He ruleth in the midst of His enemies, who rage against Him, who can avail nothing against Him, who every day saying to themselves, When shall He die, and His name perish f When His glory increaseth among the nations, when they are made subject unto His name, when the ungodly seeth and is wroth, gnasheth with his teeth, and pineth away. Since then this also is His power, the prophet wishing to praise His power otherwise, as it is Christ the Power of God and the Wisdom of God, in the perpetual light of an unchangeable truth; for which sight we are reserved, for which sight we are put off for a season, for which sight we are cleansed by faith, from which sight the ungodly is taken away, that he may not see the brightness of the Lord; wishing then to shew this? With Thee, he saith, is the beginning, on the day of Ttty power. What meaneth, With Thee is the beginning? Suppose any thing you please as the beginning. Of Christ Himself, it would rather have been said, Thou art the Beginning, than, With Thee is the beginning. For He answered to those who asked Him, Who art Thou? and said, Even the same that I said unto you, the Beginning; since His Father also is the Beginning, of Whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so is the Father Beginning and the Son Beginning, but the Father and the Son are not two, but one Beginning. With Thee is the beginning. Then it shall appear in what sense the beginning is with Thee. Not that the beginning is not with Thee here also. For hast Thou not also said, Behold, ye shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, became the Father is with Me, Here therefore also, the beginning is with Thee. For Thou hast said elsewhere also, But the Father that dwelleth in Me, He doeth HisJohnU, works. — With Thee is the beginning: nor was the Father ever separated from Thee. But when the Beginning shall appear to be with Thee, then shall it be manifest unto all who are made like Thee; since they shall see Thee as Thou art; for Philip saw Thee here, and sought the Father. Then therefore shall be seen what now is believed: then shall the beginning be with Thee in the sight of the righteous, in the sight of saints; the ungodly being removed, that they may not see the brightness of the Lord.

14. Let us therefore believe now, brethren, what we shall see then. For Philip himself was reproved because he sought to see the Father, and did not recognise the Father in the Son Himself; Have I been so long with you, and yetJohn\4r hast thou not known Me, Philip? He that hath seen Me, hath seen the Father. He saith, he that hath seen Me: not he that hath seen the form of a servant in Me. He therefore who hath seen Me, such as / have hidden Myself for those who fear Me, such as I will give to them to see, who put their trust in Me, have seen the Father also. But since that sight will be afterwards, what shall we have instead of it now? Let us see what He said to Philip, to whom He hath said, He who hath seen Me hath seen the Father. As if Philip silently answered Him, And how shall I see Thee, if Thou appearest otherwise than in the form of a servant? or how shall I see the Father, I a weak mortal, dust and ashes r turning unto him, putting off the sight, commanding faith, after He said, He who hath seen me, hath seen the Father, because it was much unto Philip, and the sight was far distant from him; Dost thou not believe, He said, that I am in the Father and the Father in Me? Believe what thou canst not yet see, that thou mayest deserve to see it. When therefore the time shall be come that we shall see, then will appear with Thee the beginning in the day of Thy power. Of Thy power, not of the power of Thy weakness, since there is power there. Of Thy power: men have now iheir own virtues, in faith, in hope, in charity, in good works, but they shall go from strength to strength. With Thee therefore is the beginning. Thou shalt appear with the Father, in the Father, as the Father is with Thee the Beginning on the day of Thy power, of that power of Thine which the ungodly shall not see. For this weakness of Thine is stronger than men. For with Thee is the beginning on the day of Thy power.

15. Explain of what power thou speakest. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power speakest thou, In the splendour of the saints? In the splendour ', he saith, of the saints. He spcaketh of that power when the saints shall be in splendour; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible which oppresseth the soul, and the earthly tabernacle weigheth down the mind that museth on many things; when those very musings do not appear to one another; but what meaneth, in the splendour of the saints? " Until the Lord come, Who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of Qod. This will be, in the splendour of the saints, — Then shall the righteous shine forth as the sun in the kingdom of their Father" Listen to the meaning of the words, in the splendour of the saints; the harvest, He saith, shall come, the end of the world shall come: then the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: then shall the righteous shine forth as the sun in the kingdom of their Father. In what kingdom? Consider if some sight is reserved concerning which it is said unto us, with Thee the Beginning. In what kingdom? Surely in eternal life. For, He shall say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: then when the ungodly are condemned, and the righteous set apart and praised, what followeth His words, ' Receive ye the kingdom?' Then shall the ungodly go away into everlasting fire, but the righteous into life eternal: what He had termed the kingdom, He now calleth life eternal, whither the ungodly shall Dot go. Consider whether the life eternal be not a certain vision; for this is life eternal, that they might know Thee the only true God, and Jesus Christ, Whom Thou hast sent, for with Thee the beginning on the day of Thy power; therefore, with Thee the beginning on the day of Thy power in the splendour of the saints.

16. But this is put off, this will be granted afterwards: what is thlre now? From the womb I have begotten Thee, before the morning star. What is here? If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for He hath not a bosom either; yet it is said, He Who is in the bosom of the Father, hath declared Him. But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, from the womb? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of, from the womb; for, Who shall declare His generation? Let us then understand the Father saying unto the Son, From My womb before the morning star have I brought Thee forth. What then meaneth, before the morning star f The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? That they may be for signs, and for seasons, and for days, and years. If therefore the stars are put for signs and for seasons; and if the morning star be put for the other stars; what is before the morning star is also before the stars; and what is before the stars, that is before seasons; if before seasons, that is from eternity: seek not when: eternity hath no when. When and some-when are words applied to seasons. He by Whom seasons were made, was not created by the Father in time. It is therefore said, as it ought to have been said, figuratively, prophetically, so that both the womb is put for invisible substance, and the morning star for seasons. Do ye wish that we should carry our view back to David himself, who called his son his Lord? In order that he might speak thus, he heard this from his Lord; from Him he heard Who could not be deceived: and he then called Him his Lord, because, The Lord, he saith, said unto my Lord, Sit Thou on My right hand. He himself speaketh here; it is, as it were, a discourse of his that hath been composed. If then he himself speaketh, he might perhaps himself say, from the womb before the morning star have 1 begot Thee: from the Virgin's womb, from the womb before the morning star have I begot Thee. For if Christ was born of the womb of that Virgin who was descended from the flesh of David, He was as it were begotten from the womb by David. From the womb, whither no man approached: from the womb altogether,from the womb in a peculiar sense, because He alone was bora of the womb alone. Therefore, he saith, from the womb, he who called Him his Lord, from the womb before the morning star have I begotten Thee. This expression also, before the morning star, is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were keeping watch over their flock. From the womb before the morning star have I begotten Thee. O Thou, my Lord, Who sittest at the right hand of my Lord, whence art Thou my Son, except because, From the womb before the morning star I have begotten Thee?

17. Ver. 4. And unto what art Thou born? The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchisedec. For unto this wast Thou born from the womb before the morning star, that Thou mightest be a Priest for ever after the order of Mel-chisedec. For in that character in which He was born of the Father, God with God, coeternal with Him Who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. The Lord, then, hath sworn. What then me^neth, the Lord hath sworn? Doth the Lord, Who forbiddeth men to swear, Himself swear? Or doth He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely; but foe who sweareth not, cannot swear falsely; for he sweareth not at all. Why then should not the Lord swear, since the Lord's oath is the seal of the promise? Let Him swear by all means. What then dost thou, when thou swearest? Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness any thing false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? / live, saith the Lord, this is the Lord's oath. Thus He swore concerning the seed of Abraham: / live, saith the Lord, for because thou hast done this thing, and16"18' hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is by the sea shore; and in thy seed shall all nations be blessed. And the seed of Abraham, which is Christ, that seed of Abraham, assuming the flesh from the seed of Abraham, shall be a Priest for ever after the order of Melchisedec. Concerning the Priesthood, therefore, alter the order of Melchisedec, The Lord sware, and will not repent. What of the Priesthood after the order of Aaron? Doth God repent like a man, or is He compelled to do any thing against His will, or doth He stumble forward unawares unto doing a thing, so that it repenteth Him afterwards of His fall? He knoweth what He is doing: He knoweth how far every thing will advance; the means of its being changed into something else, is in the power of the Ruler. Now by repentance is meant an alteration of things. For just as thou, when any thing maketh thee repent, dost grieve at the deed thou hast done; so when God changeth any thing beyond men's expectation, that is, otherwise than men expect, He saith that He repenteth: even so far that He repenteth of our punishment, if we repent of our sinful life. The Lord sware, then, that is, confirmed: He will not repent, He will not change. What? Thou art a Priest for ever. For ever, for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God Forbid! These things are already abolished.; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. They see that the priesthood after the order of Aaron hath already perished, and they do not recognise the Priesthood after the order of Melchisedec. Thou art a Priest for ever after the order of Melchisedec. 1 speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore needful for me to disclose mysteries here: let the Scriptures intimate to you what is the Priesthood after the order of Melchisedec.

18. Ver. 5. The Lord on Thy right hand. The Lord had said, Sit Thou on My right hand; now the Lord is on His right hand, as if they changed seats. Or are not the words, the Lord sware, and will not repent, Thou art a Priest for ever, rather addressed to Christ? The Lord sware, Thou art a Priest for ever. What Lord? That Lord Who said unto my Lord, Sit Thou on My right hand, hath Himself sworn, Thou art a Priest for ever after the order of Melchisedec; and these words, the Lord upon Thy right hand, are addressed to the same Lord Who swore thus. O Lord, Thou Who hast sworn and said, Thou art a Priest for ever after the order of Melchisedec, He is the Priest for ever, the Lord upon Thy right hand; Himself, I say, the Priest for ever, of Whom Thou hast sworn, is the Lord on Thy right hand; because Thou hast said to the same My Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool. This Lord, then, Who is on Thy right hand, of Whom Thou hast sworn in these words, Tliou art a Priest after the order of Melchisedec, shall wound even kings in the day of His wrath. That very Christ, the Lord on Thy right hand, unto Whom Thou hast sworn, and it will not repent Thee: what doth He, Priest for evermore? What doth He, Who is at the right hand of God, and intercedeth for us, like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins. He therefore on Thy right hand shall wound even kings in the day of His wrath. What kings, dost thou ask? Hast thou forgotten? The kings of the earth stood up, and the rulers look counsel together against the Lord, and against His Anointed. These kings He wounded by His glory, and by the weight of His Name made kings weak, so that they had not power to effect what they wished. For they strove amain to blot out the Christian name from the earth, and could not; for Whosoever shall fall on MtsMat.2i, stone shalljbe broken. Kings therefore fall on this stone of offence, and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before thy feet, lying, so to speak, mean and humble: therefore by scorning thou dost stumble, by stumbling thou fallest, by falling thou art wounded. If then so great is the wrath when hidden, what will be His judgment when made manifest? Ye have heard the wrath of the Hidden One, respecting which a Psalm is entitled, For the hidden things of the Son1: the ninth Psalm, if I remember right, is entitled, for the hidden things of the Son: and there the secret judgment of hidden wrath is displayed. They who strike upon that stone live beneath the wrath of God; they are wounded. What is the meaning of their being wounded? Hear this of the judgment to come: Whosoever shall /a//^ke20» upon that stone shall be wounded; but on whomsoever it shall fall, it will grind him to powder. When therefore any one falleth upon it, it lieth as it were low; it then woundeth: but when it shall grind him to powder, then it will come from above. See how in these two words, it shall wound him and grind him to powder: he striketh upon it, and it shall come down upon him: are distinguished the two seasons, of the humiliation and the majesty of Christ, of hidden punishment and future judgment. He will not crush, when He cometh, that man whom He doth not wound when He lieth. I mean by lying, a contemptible appearance; for He is on the right hand of God, and loudly He crieth from Heaven, Saul, Saul, why persecutest thou Me? but nevertheless, although from Heaven, He would not say, why persecutest thou Me, when no oue touched Him, unless He were sitting in Heaven, on the right hand of the Father, in such a manner that He was still, as it were, lying among us on earth. TJte Lord is on thy right hand, He shall wound even kings in the day of His wrath.

19. Ver. 6. He shall judge among the heathen, but at present for the hidden things, but there will be a judgment made manifest. He shall judge among the heathen, even now it is going on, their memorial hath perished. In this same Psalm it is written, For the hiddejt things; their memorial is perished with a noise: but the Lord shall endure for ever; He hath also prepared His seat for judgment: and, He shall judge the world in righteousness. It is there said, Tliou hast rebuked the heathen, and destroyed the ungodly: Thou hast put out their name for ever and ever: this is going on in secret. In the day therefore of His wrath He shall wound even kings. He shall judge among the heathen. How? Hear what folio weth; He shall fill up what hath fallen. At present He so judgeth among the nations, that He filleth up what hath fallen; for when He shall judge at the end, He will condemn what hath fallen. He will fill up what hath fallen. What that hath fallen? Whoever hath feared His Name shall fall: when he hath fallen, what he was before shall be overthrown, that what he was not may be built up. He shall Judge among the heathen: He shall fill up what hath fallen. Whoever thou art who art obstinate against Christ, thou hast raised on high a tower that must fall. It is good that thou shouldest cast thyself down, become humble, throw thyself at the feet of Him Who sitteth on the right hand of the Father, that in thee a ruin may be made to be built up. For if thou abidest in thy evil height, thou shalt be cast down when thou canst not be built up. For of such the Scripture saith in another passage; Therefore shall He break down, and not build them up. Beyond doubt he would not say of some, "therefore He shall break them down, and not build them up:" unless there were some whom He broke down so as to build them up again. And this is going on at this time, while Christ is judging among the heathen in such a manner as to fill up what hath fallen. He shall smite many heads over the earth. Here upon the earth in this life He shall smite many heads. He maketh them humble instead of proud; and I dare to say, my brethren, that it is more profitable to walk here humbly with the head wounded, than with the head erect to fall into the judgment of eternal death. He will smite many heads when he causeth them to fall, but He will nil them up and build them up again.

20. Ver^ 7. He shall drink of the brook 1 in the way, therefore shall he lift up his head. Let us consider 'Bxmrente drinking of the brook in the way: first of all, what is the brook? the onward flow of human mortality: for as a brook is gathered together by the rain, overflows, roars, runs, and by running runs down, that is, finishes its course; so is all this course of mortality. Men are born, they live, they die, and when some die others are born, and when they die others are born, they succeed, they flock together, they depart and will not remain. What is held fast here? what doth not run? what is not on its way to the abyss as if it was gathered together from rain? For as a river suddenly drawn together from rain from the drops of showers runneth into the sea, and is seen no more, nor was it seen before it was collected from the rain; so this hidden rain is collected together from hidden sources, and floweth on; at death again it travelleth where it is hidden: this intermediate state soundeth and passeth away. Of this brook He drinketh, He hath not disdained to drink of this brook; for to drink of this brook was to Him to be born and to die. What this brook hath, is birth and death; Christ assumed this, He was born, He died; thus He drinketh of the brook in the way, for ift?Ps.i9,5. rejoiced as a giant to run his course. He therefore drinketh of the brook in the way, because He stood not in the way of sinners; since, therefore, He drinketh of the brook in the way, therefore hath He lifted up His head; that is, because he was humble, and became obedient unto death9Fh\\p. even the death of the Cross: therefore God also hath highly*' exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow9 of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father.