9. "How long, O God, shall the enemy revile?" (ver. 10). Cry out as if forsaken, as if deserted: cry out like a sick man, who hast chosen rather to smite the physician than to be made whole: not as yet doth He know thee. See what He hath done, who doth not know thee as yet. For they to whom there hath been no preaching of Him, shall see; and they that have not heard shall understand: and thou yet criest out, "No longer is there a prophet, and us He will not know as yet." [3341] Where is thine understanding? "The adversary doth provoke Thy name at the end." [3342] For this purpose the adversary doth provoke Thy name at the end, that being provoked Thou mayest reprove, reproving Thou mayest know them at the end: or certainly, "at the end," in the sense of even unto the end.
10. "Wherefore dost Thou turn away Thine hand, and Thy right hand from the midst of Thy bosom unto the end?" (ver. 11). Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: "thrust," He saith, "thine hand into thy bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white," [3343] that is, unclean. For whiteness on the skin is leprosy, [3344] not fairness of complexion. For the heritage of God itself, that is, His people, being cast out became unclean. But what saith He to him? Draw it back into thy bosom. He drew it back, and it was restored to its own colour. When doest Thou this, saith this Asaph? How long dost Thou alienate Thy right hand from Thy bosom, so that being without unclean it remaineth? Draw it back, let it return to its colour, let it acknowledge the Saviour. "Wherefore dost thou turn away Thine hand, and Thy right hand from the midst of Thy bosom unto the end?" These words he crieth, being blind, not understanding, and God doeth what He doeth. For wherefore came Christ? "Blindness in part happened unto Israel, in order that the fulness of the Gentiles might enter in, and so all Israel might be saved." [3345] Therefore now, O Asaph, acknowledge that which hath gone before, in order that thou mayest at least follow, if thou wast not [3346] able to go before. For not in vain came Christ, or in vain was Christ slain, or in vain did the corn fall into the ground; but it fell that it might rise manifold. [3347] A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten. [3348] Observe what was done. Do not think it to be a vain thing that He came: lest He find thee evil, when He shall have come a second time.
11. Asaph hath understood, because on the Title of the Psalm there is, "understanding of Asaph." And what saith he? "But God, our King before the worlds, hath wrought Salvation in the midst of the earth" (ver. 12). On the one hand we cry, "No longer is there prophet, and us He will not know as yet:" [3349] but on the other hand, "our God, our King, who is before the worlds" (for He is Himself in the beginning of the Word [3350] by whom were made the worlds), "hath wrought Salvation in the midst of the earth." "God therefore, our King before the worlds," hath done what? "hath wrought Salvation in the midst of the earth:" and I am yet crying as if forsaken!...Now the Gentiles are awake, and we are snoring, and as though God hath forsaken us, in dreams we are delirious. "He hath wrought Salvation in the midst of the earth."
12. Now therefore, O Asaph, amend thyself according to thy understanding, tell us what sort of Salvation God hath wrought in the midst of the earth. When that earthly Salvation of yours was overthrown, what did He do, what did He promise? "Thou didst confirm in Thy virtue the sea" (ver. 13). As though the nation of the Jews were as it were dry land severed from the waves, the Gentiles in their bitterness were the sea, and on all sides they washed about that land: behold, "Thou hast confirmed in Thy virtue the sea," and the land remained thirsting for Thy rain. "Thou hast confirmed in Thy virtue the sea, Thou hast broken in pieces the heads of dragons in the water." Dragons' heads, that is, demons' pride, wherewith the Gentiles were possessed, Thou hast broken in pieces upon the water: for those persons whom they were possessing, Thou by Baptism hast delivered.
13. What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what hath He done that hath wrought Salvation in the midst of the earth? Hear: "Thou hast broken the head of the dragon" (ver. 14). Of what dragon? We understand by dragons all the demons that war under the devil: what single dragon then, whose head was broken, but the devil himself ought we to understand? What with him hath He done? "Thou hast broken the head of the dragon." That is, the beginning of sin. That head is the part which received the curse, to wit that the seed of Eve should mark the head of the serpent. [3351] For the Church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride. [3352] There hath been broken therefore the head of the dragon, hath been broken pride diabolical. And what with him hath He done, that hath wrought Salvation in the midst of the earth? "Thou hast given him for a morsel to the Ethiopian peoples." What is this? How do I understand the Ethiopian peoples? How but by these all nations? And properly by black men: for Ethiopians are black. They are themselves called to the faith who were black; the very same indeed, so that there is said to them, "for ye were sometime darkness, but now light in the Lord." [3353] ...Thence was also that calf which the people worshipped, unbelieving, apostate, seeking the gods of the Egyptians, forsaking Him who had delivered them from the slavery of the Egyptians: whence there was enacted that great Sacrament. For when Moses was thus wroth with them worshipping and adoring the idol, [3354] and, inflamed with zeal for God, was punishing temporally, in order that he might terrify them to shun death everlasting; yet the head itself of the calf he cast into the fire, and ground to powder, destroyed, strawed on the water, and gave to the people to drink: so there was enacted a great Sacrament. O anger prophetic, and mind not perturbed but enlightened! He did what? Cast it into the fire, in order that first the form itself may be obliterated; piece by piece grind it down, in order that little by little it may be consumed: cast it into the water, give to the people to drink! What is this but that the worshippers of the devil were become the body of the same? In the same manner as men confessing Christ become the Body of Christ; so that to them is said, "but ye are the Body of Christ and the members." [3355] The body of the devil was to be consumed, and that too by Israelites was to be consumed. For out of that people were the Apostles, out of that people the first Church....Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians. [3356] Let there be perceived therefore even now the body of the devil: this is what is coming to pass, he is being devoured by the Gentiles who have believed, he hath become meat for the Ethiopian peoples. This again, may be perceived in, "Thou hast given him for meat to the Ethiopian peoples," how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as hath been said, by way of prohibition indeed, but yet the idea expressed: "but if ye bite and eat up one another, take heed that ye be not consumed of one another." [3357] What is, bite and eat up one another? Ye go to law with one another, ye detract from one another, ye heap revilings upon one another. Observe therefore now how that with these bitings the devil is being consumed. What man, when angry with his servant, even a heathen, would not say to him, Satan? [3358] Behold the devil given for meat. This saith Christian, this saith Jew, this saith heathen: [3359] him he worshippeth, and with him he curseth!...
14. "Thou hast cleft the fountains and torrents" (ver. 15): in order that they might flow with the stream of wisdom, might flow with the riches of the faith, might water the saltness of the Gentiles, in order that they might convert all unbelievers into the sweetness of the faith by their watering....In some men the Word of God becometh a well of water springing up unto life eternal; [3360] but others hearing the Word, and not so keeping it as that they live well, yet not keeping silence with tongue, they become torrents. For they are properly called torrents which are not perennial: for sometimes also in a secondary sense torrent is used for river: as hath been said, "with the torrent of Thy pleasures Thou shalt give them to drink." [3361] For that torrent shall not ever be dried up. But torrents properly are those rivers named, which in summer fail, but with winter rains are flooded and run. Thou seest therefore a man sound in faith, that will persevere even unto the end, that will not forsake God in any trial; for the sake of the truth, not for the sake of falsehood and error, enduring all difficulties. Whence is this man so vigorous, but because the Word hath become in him a well of water springing up unto life eternal? [3362] But the other receiveth the Word, he preacheth, he is not silent, he runneth: but summer proveth whether he be fountain or torrent. Nevertheless through both be the earth watered, by Him who hath wrought Salvation in the midst of the earth: let the fountains overflow, let the torrents run.
15. "Thou hast dried up the rivers of Etham" (ver. 15)....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout. Who is this strong and stout one, whose rivers God drieth up? Who but that very dragon? For "no one entereth into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man." [3363] This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who saith, "I will set my seat by the north, and I will be like the Most High." [3364] Out of that very cup of perverse strength he hath given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, "Behold, Adam hath become like one of us." [3365] ...As though they were strong, "to the righteousness of God they have not been made subject." [3366] Observe ye that a man hath put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but smiting his breast, and saying, "O Lord, merciful be Thou to me a sinner." [3367] Now he is weak, now he confesseth his weakness, he is not strong: dry land he is, be he watered with fountains and torrents. They are as yet strong who rely on their own virtue. Be their rivers dried up, let there be no advancement in the doctrines of the Gentiles, of wizards, of astrologers, of magic arts: for dried up are the rivers of the strong man: "Thou hast dried up the rivers of Etham." Let there dry up that doctrine; let minds be flooded with the Gospel of truth.
16. "Thine own is the day and Thine own is the night" (ver. 16). Who is ignorant of this, seeing that He hath Himself made all these things; for by the Word were made all things? [3368] To that very One Himself who hath wrought Salvation in the midst of the earth, to Him is said, "Thine own is the night." Something here we ought to perceive which belongeth to that very Salvation which He hath wrought in the midst of the earth. "Thine own is the day." Who are these? The spiritual. "And Thine own is the night." Who are these? The carnal...."Thou hast made perfect sun and moon:" the sun, spiritual men, the moon, carnal men. As yet carnal he is, may he not be forsaken, and may he too be made perfect. The sun, as it were a wise man: the moon, as it were an unwise man: Thou hast not however forsaken. For thus it is written, "A wise man endureth as the sun, but a foolish man as the moon is changed." [3369] What then? Because the sun endureth, that is, because the wise man endureth as the sun, a foolish man is changed like the moon, is one as yet carnal, as yet unwise, to be forsaken? And where is that which hath been said by the Apostle, "To the wise and unwise a debtor I am"?