[1376] Simon de Magistris, Acta Martyrum Ostiensium, Append., p. 439.
[1377] That is an attempt to express in Greek letters the Hebrew title, viz., sphr thls = Book of Praises
[1378] [See vol. iii. pp. 94, 103.]
[1379] Luke vii. 41. [Dan. viii. 13, (Margin.) "Palmoni," etc.]
[1380] Gen. vi. 3.
[1381] i.e., in our version the 101st.
[1382] [See learned remarks of Pusey, p. 27 of his Lectures on Daniel.]
[1383] Isa. liii. 9. [Vol. i. cap. iv. p. 50.]
[1384] John iii. 31.
[1385] The Greek is: onton psalmon, kai ouson odon, kai psalmon odes, kai odon psalmou.
[1386] Ecclus. i. 26.
[1387] [Our author throws no great light on this vexed word, but the article Selah in Smith's Dict. of the Bible is truly valuable.]
Other Fragments on the Psalms. [1388]
II.
On Psalm xxxi. 22. Of the Triumph of the Christian Faith.
The mercy of God is not so "marvellous" when it is shown in humbler cities as when it is shown in "a strong city," [1389] and for this reason "God is to be blessed."
[1388] De Magistris, Acta Martyrum Ostien., p. 256.
[1389] The allusion probably is to the seat of imperial power itself.
III.
On Psalm lv. 15
One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.
IV.
On Psalm lviii. 11
But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men, and judges all who dwell upon earth. It is proper further to inquire whether the prophecy in hand, which quite corresponds and fits in with those preceding it, may describe the end.
When Hippolytus dictated these words, [1390] the grammarian asked him why he hesitated about that prophecy, as if he mistrusted the divine power in that calamity of exile.
The learned man calls attention to the question why the word diagraphe (= may describe) was used by me in the subjunctive mood, as if silently indicating doubt.
Hippolytus accordingly replied:--
You know indeed quite well, that words of that form are used as conveying by implication a rebuke to those who study the prophecies about Christ, and talk righteousness with the mouth, while they do not admit His coming, nor listen to His voice when He calls to them, and says, "He that hath ears to hear let him hear;" who have made themselves like the serpent and have made their ears like those of a deaf viper, and so forth. God then does, in truth, take care of the righteous, and judges their cause when injured on the earth; and He punishes those who dare to injure them.
[1390] He is addressing his amanuensis, a man not without learning, as it seems. Hippolytus dictates these words.
V.
On Psalm lix. 11. Concerning the Jews.
For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them. He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men--but they are and exist still--yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, "Scatter them," he says, "by Thy power;" which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger's sake.
For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore "scatter" them everywhere on earth, where my Church is to be established, in order that when they see the Church founded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.
VI.
On Psalm lxii. 6
Aliens (metanastai) properly so called are those who have been despoiled by some enemies or adversaries, and have then become wanderers; a thing which we indeed also endured formerly at the hand of the demons. But from the time that Christ took us up by faith in Him, we are no longer aliens from the true country--the Jerusalem which is above--nor have we to bear alienation in error from the truth.
VII.
On Psalm lxviii. 18. Of the Enlargement of the Church.
And the unbelieving, too, He sometimes draws by means of sickness and outward circumstances; yea, many also by means of visions have come to make their abode with Jesus.
VIII.
On Psalm lxxxix. 4. Of the Gentiles.
And around us are the wise men of the Greeks mocking and jeering us, as those who believe without inquiry, and foolishly.
IX.
On the Words in Psalm xcvi. 11: "Let the Sea Roar (Be Moved), and the Fulness Thereof."
By these words it is signified that the preaching of the Gospel will be spread abroad over the seas and the islands in the ocean, and among the people dwelling therein, who are here called "the fulness thereof." And that word has been made good. For churches of Christ fill all the islands, and are being multiplied every day, and the teaching of the Word of salvation is gaining accessions.
X.
On Psalm cxix. 30-32
He who loves truth, and never utters a false word with his mouth, may say, "I have chosen the way of truth." Moreover, he who always sets the judgments of God before his eyes, and remembers them in every action, will say, "Thy judgments have I not forgotten." And how is our heart enlarged by trials and afflictions! For these pluck out the thorns of anxious thoughts within us, and enlarge the heart for the reception of the divine laws. For, says he, "in affliction Thou hast enlarged me." Then do we walk in the way of God's commandments, well prepared for it by the endurance of trials.
XI.
On the Words in Psalm cxxvii. 7: "On the Wrath of Mine Enemies." Etc.
Hast thou [1391] seen that the power (of God) is most mighty on every side? For (says he) Thou wilt be able to save me when in the midst of troubles, and to keep them in check when they rage, and rave, and breathe fire.
[1391] To his amanuensis.
XII.
On the Words in Psalm cxxxix. 15: "My Substance or (Bones) Was Not Hid from Thee, Which Thou Madest in Secret."
It is said also by those who treat of the nature and generation of animals, that the change of the blood into bone is something invisible and intangible, although in the case of other parts, I mean the flesh and nerves, the mode of their formation may be seen. And the Scripture also, in Ecclesiastes, adduces this, saying, "As thou knowest not the bones in the womb of her that is with child, so thou shalt not know the works of God." [1392] But from Thee was not hid even my substance, as it was originally in the lowest parts of the earth.
[1392] Eccles. xi. 5.
Part II.--Dogmatical and Historical.
Treatise on Christ and Antichrist. [1393]
1. As it was your desire, my beloved brother Theophilus, [1394] to be thoroughly informed on those topics which I put summarily before you, I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, [1395] but may also be able, by surveying them in the light of (divine) authority, to glorify God in all. For this will be as a sure supply furnished you by us for your journey in this present life, so that by ready argument applying things ill understood and apprehended by most, you may sow them in the ground of your heart, as in a rich and clean soil. [1396] By these, too, you will be able to silence those who oppose and gainsay the word of salvation. Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." [1397] And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, [1398] who shall be able to teach others also." [1399] If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," [1400] how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?
2. For as the blessed prophets were made, so to speak, eyes for us, they foresaw through faith the mysteries of the word, and became ministers of these [1401] things also to succeeding generations, not only reporting the past, but also announcing the present and the future, so that the prophet might not appear to be one only for the time being, but might also predict the future for all generations, and so be reckoned a (true) prophet. For these fathers were furnished with the Spirit, and largely honoured by the Word Himself; and just as it is with instruments of music, so had they the Word always, like the plectrum, [1402] in union with them, and when moved by Him the prophets announced what God willed. For they spake not of their own power [1403] (let there be no mistake as to that [1404] ), neither did they declare what pleased themselves. But first of all they were endowed with wisdom by the Word, and then again were rightly instructed in the future by means of visions. And then, when thus themselves fully convinced, they spake those things which [1405] were revealed by God to them alone, and concealed from all others. For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spake of any chance event, he would not be a prophet then in speaking of things which were under the eye of all. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first "seers." [1406] And hence we, too, who are rightly instructed in what was declared aforetime by them, speak not of our own capacity. For we do not attempt to make any change one way or another among ourselves in the words that were spoken of old by them, but we make the Scriptures in which these are written public, and read them to those who can believe rightly; for that is a common benefit for both parties: for him who speaks, in holding in memory and setting forth correctly things uttered of old; [1407] and for him who hears, in giving attention to the things spoken. Since, then, in this there is a work assigned to both parties together, viz., to him who speaks, that he speak forth faithfully without regard to risk, [1408] and to him who hears, that he hear and receive in faith that which is spoken, I beseech you to strive together with me in prayer to God.
3. Do you wish then to know in what manner the Word of God, who was again the Son of God, [1409] as He was of old the Word, communicated His revelations to the blessed prophets in former times? Well, as the Word shows His compassion and His denial of all respect of persons by all the saints, He enlightens them [1410] and adapts them to that which is advantageous for us, like a skilful physician, understanding the weakness of men. And the ignorant He loves to teach, and the erring He turns again to His own true way. And by those who live by faith He is easily found; and to those of pure eye and holy heart, who desire to knock at the door, He opens immediately. For He casts away none of His servants as unworthy of the divine mysteries. He does not esteem the rich man more highly than the poor, nor does He despise the poor man for his poverty. He does not disdain the barbarian, nor does He set the eunuch aside as no man. [1411] He does not hate the female on account of the woman's act of disobedience in the beginning, nor does He reject the male on account of the man's transgression. But He seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man. For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.