HOMILY 18
HOMILY 18
ON PSALM 86 (87)
B PSALM OF the sons of Core. A song.' I have called your attention frequently to the difference between the psalm and the song. The psalm is named from the psalter, but a song comes forth from the voice. The psalm, a work of art, relates to the practical; the song, to meditation and is speculative.1
'His foundation upon the holy mountains.' The psalmist did not predicate whose foundation, but merely stated: 'His foundation upon the holy mountains.' These are the utterances of a prophet; the sons are Core's sons. The meanIng of the name Core, as I have indicated before, is 'Calvary'; hence, his sons are 'sons of the Resurreotion.'
'His foundation': either God's, or surely, the Church's.
What, in truth, is the foundation, if not the Father and the Son and the Holy Spirit? This foundation is not, therefore, in valleys, but upon mountains; and not upon any mountains, but upon holy mountains. Paul declares: 'As a wise builder,
I laid the foundation,'2 namely, faith in the Trinity. Then, in another place he says: 'For he was looking for the city that has foundations, of which city the architect and builder is God.'s 'His foundation upon the holy mountains.' The psalmist specified holy mountains simply because there are other mountains that are not holy. Besides, Isaia says: 'Upon the dark mountains set up a signal."
In another passage of 1 Cf. Commentary on Ephesians 5.19, PL 26.561 (651).
2 1 Cor. 3.10.
3 Heb.l1.10.
4 Cf. Isa. 13.2.
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Holy Writ we find: 'What are you, 0 perverse mountain?'5
. and Jeremia says: 'Give glory to the Lord, your God, before it grows dark. Before your feet stumble on darkening mountains.'6 You see, then, there are dark mountains, and Jeremia warns us that we should give glory to God before our feet begin to stumble on them, for if our feet should be bruised in stumbling upon these mountainways, we cannot give glory to the Lord. 'His foundation upon the holy mountains.'
Whom can we name as foundations? The apostles. Upon them the foundations were laid; where the faith of the Church was first established, there, too, the foundations were laid.
Because everyone builds upon a foundation, one gold, another silver, another precious stones,7 'The Lord loves the gates of Sion, more than any dwelling of Jacob.' Does He love the gates that we see fallen in ruins?8 Does He love these gates, and this Sion that has become a plowed field?9
But just consider what it says: the gates of Sion are dearer to the Lord than any dwelling of Jacob. Mark: more than all the cities of Jacob-of Judea-so much does He love this city!
How does it happen, then, that we see other cities preserved in part, but this one completely in ruins? Let us read the Apocalypse of John; let us read Isaia,lO too, where the city of Jerusalem is being built and its twelve gates are said to be wrought of precious stones, and the city itself is coming down from heaven with its walls of gold and its broad streets covered with jasper and each gate made from a single precious stone. These are altogether the riches of the Lord, and how does the Lord love them and mankind also? Does He restrain us from avarice and He Himself build a city because of avarice? But the Lord loves the gates of Sion, those twelve gates of Sion. Obviously, then, the psalmist wrote of the 5 Cf. Zach. 4.7; d. Commentary on Matthew 21.22. PL 26.160 (168).
6 Jer. 13.16.
7 Cf. I Cor. 3.12.
8 Cf. Letter 108.9, PL 22.884 (697); 129.2, PL 22.1101 (968).
9 Cf. Jer. 26.18.
10 Cf. Apoc. 21; Isa. 62; Ezech. 40-42; d. Letter 108.16, PL 22.892 (707).
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apostles. 'More than any dwelling of Jacob,' more than all the saints of old.
Thus far in our interpretation, we have confined ourselves to one figurative meaning. Let us now consider another trope.
'The Lord loves the gates of Sion.' It seems to me that the gates of Sion are the virtues. Just as vice and sin are the gates of death, I think the gates of Sion are the virtues.l1
Furthermore, there is another passage in the psalms that says:
'You have raised me up from the gates of death.'12 If the gates of death are sins, surely the gates of Jerusalem are virtues.
'More than any dwelling of Jacob.' Note that the people of old-Jacob-do not have a foundation nor a house built upon foundations, but instead they dwell in tents that they readily carry from place to place.
'Glorious things are said of you, 0 city of Godl' As we have suggested, we may refer the verse: 'His foundation upon the holy mountains,' to God Himself. Moreover, we may also refer to God the words: 'Glorious things are said of you, 0 city of God!' What city is this? Where shall we find these glorious sayings? All the prophets speak of this city.Is Isaia says: 'Awake, awake I put on your strength, 0 Jerusalem,'14 and again: 'I am a strong city, the city that is being brought down.'15 David says in one psalm: 'There is a stream whose runlets gladden the city of God';16 in another: '0 Lord, in your city you will set at nought their phantoms.'17 Also the Savior Himself has spoken gloriously of this city: 'A city set on a mountain cannot be hidden.'18
'I will be mindful of Rahab and Babylon among those that 11 Cf. commentary on lsaia 26.2-4, PL 24.293 (344); on Amos 5.10, PL
25.1045 (292).
12 Ps. 9A.14.
13 Cf. Commentarioli in ps. 86.3.
14 Cf. Isa. 52.1.
15 Cf. Isa. 27.10; 26.1, 5; 25.2, 12; 27.3 LXX; Commentary on lsaia 27.3, PL 24.307 (362); Letter 30.14, PL 22.444 (150); Commentary on Ecclesi· astes 10.15, PL 23.1153 (475).
16 Ps.45.5.
17 Cf. Ps. 72.20.
18 Matt. 5.14; cf. Letter 58.2, PL 22.580 (320).
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know me.'19 Since the psalmist said: 'Glorious things are said of you, 0 city of God,' and we understand this city to be the Church gathered together from the nations, the psalm now speaks of the calling of the Gentiles: '1 will be mindful of Rahab and Babylon among those that know me.' Let the sinner be at peace; the Lord was mindful of Rahab. 1 mean, at peace, if the sinner returns to the Lord; otherwise, there is no healing peace in a tearless security. '1 will be mindful of Rahab,' of Rahab, that harlot20 who lodged Jesus' secret agents, who lived in Jericho whither Jesus had come and had dispatched the two spies. Jericho, that collapsed in seven days, is a type of this world,21 and as such is determined to kill the secret agents. Because, therefore, Jericho is bent upon killing the spies, Rahab, the harlot, alone received them, lodged them not on the ground floor, but in the upper story of the roof-or, in other words, in the sublimity of her faith.
She hid them under her stalks of flax.
We have been following so far the historical interpretation and you perceive how from the history itself we are ascending upward gradually to a mystical understanding. Jesus, the leader, who had led the people out of Egypt; Jesus, whose name means Savior, after the death and burial of Moses in the land of Moab in the land of Arabia-that is, after the law was dead-Jesus desires to lead His people into the Gospel and sends out two men on secret mission to Jericho. Two messengers He sends: one to the circumcised; the other to the Gentiles, Peter and Paul. Jericho seeks to kill them; the harlot takes them in, meaning, of course, the Church gathered together of the Gentiles. She believes in Jesus; and those whom Jericho is determined to destroy, she protects in safety on her own roof. She harbors them on the roof-in the loftiness of her faith-and hides them under the stems of flax.
Even though she is a harlot, she covers them with flax.
19 Cf. Ps. 86 (87).4.
20 Jos. 2; cf. Commentarioli in ps. 86.4.
21 Cf. Against Jovinian 1.21, PL 23.251 (271).
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Flax with much labor and care becomes of dazzling white· ness. You yourselves know that flax grows from the soil and that when it has come forth from the ground, it is black; it has no beauty;' it has no use. First, it is pulled up from the ground, broken, then twisted, afterwards washed. Next, it is pounded; finally, combed, and after so much care and hard work, it finally becomes white. Here, then, is the meaning: this harlot took the messengers in and covered them with her flax so that these agents might turn her flax into dazzling whiteness. And then what? She counsels them and says:
'Wait here for three days.'22 Not one day does she specify, nor two days, but definitely three days. Notice what she says:
'Wait three days.' She does not designate three nights, but three days, for hers was an enlightened heart. Then she says, and after three days-but what does she say?
'Do not go through the open plains: she warns, 'but go up the mountain way.'23 The faith of the Church is not laid in the valleys, but is established on the mountains. Later, indeed, Jericho is overthrown, but this harlot alone is preserved untouched; hence, the Lord says: 'I will be mindful of Rahab'; that is, on the day of judgment, 1 will be mindful of her who welcomes My messengers.
'I will be mindful of Rahab.' Rahab; what is the force of her name? We have been following the historical sense; let us now reflect upon the anagogic significance of the name.
Rahab thus admits of two interpretations: 24 the name may imply either a 'broad space' or, better, 'pride.' Consider, therefore, its impact. She who formerly walked the broad, spacious road to death,25 she whose pride was driving her to destruction, was later converted unto humility. 'I will be mindful of Rahab and Babylon.' The meaning of Babylon is 'confusion.' See what the Lord says: Not only of Rahab will 1 be mindful, but even of Babylon, and of any soul that 22 Cf. Jos. 2.16.
23 Ibid.
24 Cf. Commentarioli in ps. 86.4.
25 Cf. Matt. 7.13.
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is troubled over its faults and sins. 'And of Babylon among those that know me.' Realize what this actually means. Even though anyone has been a Rahab, even though anyone has been a Babylon, nevertheless, I will be mindful of him who knows Me. So if we have been Rahabs and Babylons, even . we ought to be at peace and say: The Lord said, I will be mindful of Rahab and Babylon. But now see what follows:
'among those that know me: They have been Rahab and they have been Babylon, but later they turned to Me in hope.
'I will be mindful of Rahab and Babylon among those that know me: She who was at one time on the broad road to perdition, afterwards mounted upward into the memory of God.
So far, the psalmist has been almost enigmatically, but now he speaks more plainly of the calling of the Gentiles, for notice what he says: 'Of Philistia, Tyre, Ethiopia: "These were born there." '26 He designates Philistines to distinguish them from the Jews, for we are the Philistines. 'Tyre: Tyre connotes tribulation, or SOR. 'Ethiopia': black and cloaked in the filth of sin. 'Ethiopia: We find the same typology in the versicle: 'Let Ethiopia extend its hands to God.'27 'Of Philistia, Tyre, Ethiopia: Now for the meaning: they who before were strangers, they who previously were in tribulation, who had dwelt in the midst of the sea (for it is said of Tyre:
'Tyre that is situated in the heart of the sea'),28 they, therefore, who at first were in the sea and beaten about by waves, are found later in the Church. 'Ethiopia: At one time we were
Ethiopians in our vices and sins. How so? Because our sins had blackened us. But afterwards we heard the words: 'Wash yourselves And we said: 'Wash me, and I shall be whiter than snow:30 We are Ethiopians, therefore, who have been transformed from blackness into whiteness. 'Of Philistia,
26 Cf. Ps. 86 (87).4.
27 Ps. 67.32.
28 Cf. Ezech. 27.3.
29 Isa. 1.16.
30 Ps.50.9.
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Tyre, Ethiopia: "These were born there.'" Where were they born? 'Glorious things are said of you, 0 city of Godl' 'These were born there': in the city of God.
'Shall not Sion say a man, a man is born in her?'31 The rendition of the translators of the Septuagint is: 'Shall not Sion say a man?' Many, therefore, have surmised, but have not understood, the meaning of and have added the letter 'r' to make the reading lp{;, liv6pWtro ... 32
They base their emendation on the words that immediately follow: 'and a man is born in her: It is, likewise, their supposition that this verse should read: 'Mother Sion shall say a man: Since there is the implication that a son has been born, they go astray on a word for 'mother.' Let us consider this interpretation first (for we cannot afford to overlook it) and also translate: Mother Sion shall say a man, and a man is born in her. These, then, are they who had been begotten in the Church: Philistia, Tyre, and Ethiopia; these are they who are born in the Church. They believe in the Church and begin life in the Church, for unless they have been baptized, they are not sons of the Church. They, indeed, who have been baptized in the Church call the Church 'Mother.'
Now let us turn to the Hebrew truth. 'Shall not Sion say a man, and a man is born in her?' The true sense of the Hebrew is this: Who will be able to, announce to Sion, who of men will be able to announce to her, that a man shall be born in her and shall be her Savior? In other words, no mere man has the power to announce to Sion that she will be saved in the man who will be born in her. 'And a man is born in her: Who is this man? 'And he who has established her is the Most High Lord: Let the Arians answer, for they say that the Father alone is the Highest. Behold, here it speaks of the Son and says: 'And he who has established her is the Most High Lord: The psalmist did not say, the Son of God who was in the beginning with the Father,
31 Cf. Ps. 86 (87).5.
32 Cf. Commentarioli in ps. 86.5.
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but what did he say? 'A man is born in her, and he who has established her is the Most High Lord.' If, moreover, He is said to be the Most High Lord, how much the more is He the Word of God?33
'In his record of the peoples and princes the Lord shall tell of these who have been born in her.'34 Now the psalm did not say, those who are born in her, but who have been born in her. 'The Lord shall tell.' How shall He tell? Not by word of mouth, but in His writings. In His writings of whom?
Of the peoples. That is not enough, for it also speaks of the princes. And which princes? Those who are born in her?
No, it did not say that; but, those who have been born in her.
Just see how full of mystical meaning Sacred Scripture is!
We have read the Apostle Paul; we have read Peter; and we have read Paul's words: 'Do you seek a proof of the Christ who speaks in me?'35 What Paul speaks, Christ speaks, for:
'He who receives you, receives me.'36 Our Lord and Savior, therefore, speaks to us in the writings of His princes.
'In his record of the peoples the Lord shall tell': in the sacred writings, in His Scripture that is read to all peoples in order that all may know. Thus the apostles have written; thus the Lord Himself has spoken, not merely for a few, but that all might know and understand. Plato wrote books, but he did not write for all people but only for a few, for there are not many more than two or three men who know him.
But the princes of the Church and the princes of Christ did nor write only for the few, but for everyone without exception. 37
'And princes': the apostles and the evangelists. 'Of those who have been born in her.' Note: 'who have been' and not 'who are.' That is to make sure that, with the exception of the apostles, whatever else is said afterwards should be removed and not, later on, hold the force of authority. No matter how
33 Cf. Commentarioli in ps. 86.1.20.
34 Cf. Ps. 86 (87).6.
35 2 Cor. 13.3.
36 Matt. 10.40.
37 Cf. Commentary on Galatians 5.6, PL 26.428 (487-488).
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holy anyone may be after the time of the apostles, no matter how eloquent, he does not have authority, for 'in his record of the peoples and princes the Lord shall tell of those who have been born in her.'
The home as it were of all rejoicing is within yoU.'38 The prophet is speaking to the Church and tells her that all who dwell in her are, as it were, full of joy and gladness. Why did he not say, 'The home of all rejoicing is within you,' rather than 'as it were of all rejoicing'? Another psalm says:
'When the Lord brought back the captives of Sion, we were like men dreaming,'39 not 'we were men dreaming'; hence, this verse: The home as it were of all rejoicing is within you.'
Why have I made such a point of all this? For the reason that in the present world no matter how faithful one may be, no matter to what degree he renounces the world, his is not a perfect victory.4Q In fact, the Gospel says: 'Blessed are they who mourn, for they shall be comforted.'41 If, moreover, it has been said: 'Blessed are you who weep now, for you shall laugh,'42 it is evident that in the present world there is no lasting joy; our joy is only ephemeral. The home is within you.' Grasp what that means: no one may ever withdraw from the Church.
We ought to know that what we have interpreted in reference to the Church can be understood also as applying to our soul. If Sion is taken to mean a watchtower, our soul ascends to a contemplation ever more sublime. The true
Church, the true temple of Christ, is no other than the human soul. The Church of Christ is nothing other than the souls of those who believe in Christ. 'Do you not know that you are the temple of God and that the spirit of God dwells in yoU?'43 'His foundation upon the holy mountains': there
38 Cf. Ps. 86 (87).7.
39 Ps. 125.1.
40 Cf. Letter 22.4, PL 22.396 (90); Again5t the Pelagians 2.5, PL 23.565
(748); Commentary on Jeremia 31.38, PL 24.887 (1077).
41 Matt. 5.5.
42 Luke 6.21.
43 1 Cor. 3.16.
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are no foundations of God except upon the holy mountains, upon the doctrine in the soul of the one who believes in Christ.44 'The Lord loves the gates of Sion.' Our Sion has any number of gates, and if we open them wide to our
Spouse, He will enter and will rest with us. Indeed, He Himself says: 'Behold, I stand at the door and knock. If anyone listens to my voice and opens the door to me, I will come into him and will sup with him.'45
'Glorious things are said of you, 0 city of God!' A city is not just one building, but many. Even so the Church, and also our Sian, unless it has many virtues, will not be the city of God. 'I will be mindful of Rahab and Babylon among those that know me.' She who of old walked the broad road of sinners climbed up afterwards into the remembrance of God. 'Shall not Sion say a man, and a man is born in her?'
Shall I tell you something marvelous but true? Our Sion, in which at times there are Philistines, and Tyre, and Ethiopia; that watchtower, that meretrix, that harlot, that Rahab, that Babylon, that one who, according to Ezechiel, has prostituted herself to everyone on the crossroads;46 that meretrix, if she wills it, suddenly becomes a virgin. A virgin she becomes, conceives the Son of God, and brings Him forth. 'From your fear, 0 Lord, we conceived, and suffered the pangs of childbirth, bringing forth the spirit of your salvation upon the earth.'47 Understand, therefore, that she who was a prostitute conceives of God and is in labor and brings forth the Savior.
We have brought forth upon earth the spirit of Your salvation.
Thus, our soul, that Rahab, that meretrix, has the power to conceive and bring forth the Savior.
'And a man is born in her.' If it is our desire, every day Christ is born; through each virtue Christ is born. If 'Christ is the power [virtue] of God, and the wisdom of God,'48
44 Cf. Letter 75.1. PL 22.686 (452).
45 Apoc. 3.20.
46 Cf. Ezech. 16.25.
47 Cf. Isa. 26.18.
48 1 Cor. 1.24.
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whoever performs virtuous acts, engenders virtue. 'And he who has established her is the Most High Lord: The very one who is born in you has Himself established your Sion.
'In his record of the peoples the Lord shall tell.' It is clear that what the Lord speaks in Scripture, He speaks to no one as he speaks to Sion. Yet, although all these things are so, although Christ has been born in her, nevertheless, victory is not complete nor secure, for we are always in peril. 'The home as it were of all rejoicing is within you.' He who is joyful is fearless from joy itself; but he who is fearless is soon deceived.49 The man, however, who is wary of snares through fear can readily escape them, with the help of the Lord to whom be glory forever and ever. Amen.
49 Cf. Commentary on lsaia 26.15 PL 24.501 (354).