10. And considering the length of the way, what said he to himself? "And I said, Peradventure the darkness shall overwhelm me" (ver. 11). Lo, now I have believed in Christ, now am I wafted aloft on the wings of twofold love....Regarding the length of the way, I said to myself, "And the night was light in my delight." The night was made to me light, because in the night I despaired of being able to cross so great a sea, to surmount so long a journey, to reach the utmost parts by persevering to the end. Thanks to Him who sought me when a runaway, who smote my back with strokes of the scourge, who by calling me recalled me from destruction, who made my night light. For it is night so long as we are passing through this life. How was the night made light? Because Christ came down into the night....
11. "For darkness shall not be darkened by Thee" (ver. 12). Do not thou then darken thy darkness; God darkeneth it not, but enlighteneth it yet more; for to Him is said in another Psalm, "Thou, Lord, shalt light my candle: my God shall enlighten my darkness." [5727] But who are they who "darken their darkness," which God darkeneth not? Evil men, perverse men; when they sin, verily they are darkness; when they confess not their sins which they have committed but go on to defend them, they "darken their darkness." Wherefore now if thou hast sinned thou art in darkness, but by confessing thy darkness thou shalt obtain to have thy darkness lightened; by defending thy darkness, thou shalt "darken thy darkness." And where wilt thou escape from double darkness, who wast in difficulty in single darkness?...Let us not "darken our darkness" by defending our sins, and "the night shall be light in our delight."
12. "And night shall be lightened as the day." "Night, as the day." "Day" to us is worldly prosperity, night adversity in this world: but, if we learn that it is by the desert of our sins that we suffer adversities, and our Father's scourges are sweet to us, that the Judge's sentence may not be bitter to us, so shall we find the darkness of this night to be, as it were, the light of this night....But when Christ our Lord has come, and has dwelt in the soul by faith, and promised other light, and inspired and given patience, and warned a man not to delight in prosperity or to be crushed by adversity, the man, being faithful, begins to treat this world with indifference; not to be lifted up when prosperity befalls him, nor crushed when adversity, but in all things to praise God, not only when he aboundeth, but also when he loseth; not only when he is in health, but also when he is sick. [5728] ..."As is His darkness, so is also His light." His darkness overwhelms me not, because His light lifts me not up.
13. "For Thou, O Lord, hast possessed my reins" (ver. 13). The Possessor is within; He occupieth not only the heart, but also the reins; not only the thoughts, but also the delights: He then possesseth that whence I should feel delight at any light in this world: He occupieth my reins: I know not delight, save from the inward light of His Wisdom. What then? Dost thou not delight that thy affairs are very prosperous, times fortunate to thee? dost thou not delight in honour, in riches, in thy family? "I do not," saith he. Wherefore? Because "Thou hast possessed my reins, O Lord; Thou hast taken me up from my mother's womb." While I was in my mother's womb, I did not regard with indifference the darkness of that night and the light of that night....Now, having been taken up from the womb of that our mother, we look on them with indifference, and say, "As is His darkness, so is also His light." Neither doth earthly prosperity make us happy, nor earthly adversity wretched. We must maintain righteousness, love faith, hope in God, love God, love our neighbours also. After these toils we shall have unfailing light, day without setting. Fleeting is all the light and darkness of this night.
14. "I will confess to Thee, O Lord, for terribly hast Thou been made wonderful: wondrous are Thy works, and my soul knoweth it right well" (ver. 14). Aforetime "Thy knowledge was made wonderful from me, it had waxed great, nor could I attain unto it." From me then "it had waxed great." Whence doth "my soul" now "know right well," save because the "night is light in my delight?" save because Thy grace hath come unto me, and enlightened my darkness? save because Thou hast possessed my reins? save because Thou hast taken me up from my mother's womb?
15. "My bone is not hid from Thee, which Thou hast made in secret" (ver. 15). "His bone," he saith. What the people call ossum, is in Latin called os. This is the word in the Greek. [5729] For we might think the word os is here the one which makes in the plural ora, not os (short), which makes ossa. He saith then, I have a certain bone (ossum) in secret. For this word let us prefer to use; better is it that scholars find fault with us, than that the people understand us not. "There is then," saith he, "a certain bone of mine, within, hidden; Thou hast made within a bone for me in secret, yet is it not hidden from Thee. In secret hast Thou made it, but hast Thou therefore hidden it from Thyself? This my bone made by Thee in secret men see not, men know not: Thou knowest, who hast made. What "bone" then meaneth he, brethren? Let us seek it, it is "in secret." But because as Christians we are speaking in the Name of the Lord to Christians, now we find what bone is of this kind. It is a sort of inward strength; for strength and fortitude are understood to be in the bones. There is then a sort of inward strength of the soul, wherein it is not broken. Whatever tortures, whatever tribulations, whatever adversities rage around, that which God hath made strong in secret in us, cannot be broken, yieldeth not. For by God is made a certain strength of patience, of which is said in another Psalm, "But my soul shall be subjected to God, for of Him is my patience." [5730] ...Wherein dost thou glory? "In tribulations, knowing that tribulation worketh patience." [5731] See how that strength is fashioned within in his heart: "because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." So is fashioned and made strong that hidden bone, that it maketh us even to glory in tribulations. But to men we seem wretched, because that which we have within is hidden from them. "And my substance is in the lower parts of the earth." Behold, in flesh is my substance, yet have I a bone within, which Thou hast fashioned, such as to cause me never to yield to any persecutions of this lower region, where still my substance is. For what great matter is it, if an Angel be brave? This is a great matter, if flesh is brave. And whence is flesh brave, whence is an earthen vessel brave, save because in it is made a bone in secret?
16. ..."Thine eyes did see Mine imperfect one, and in Thy book shall all be written" (ver. 16), not only the perfect, but also the imperfect. Let not the imperfect fear, only let them advance. Nor yet, because I have said, "let them not fear," let them love their imperfection, and remain there, where they are found. Let them advance, as far as in them lieth. Daily let them add, daily let them approach; yet let them not fall back from the Body of the Lord: that, compacted in one Body and among these members, they may be counted worthy to have that said of them. "By day shall they wander, and none among them." "The Day" was yet on earth, even our Lord Jesus Christ. Whence He said, "Walk while ye have the day." [5732] But "by day shall" His imperfect ones "wander." They too thought that our Lord Jesus Christ was only man, that He had not within Him the hidden Godhead, that He was not secretly God, but that He was that only which was seen: this they too thought....But what is, "In the day they shall wander"? Shall they perish? Where then is, "In Thy book shall all be written"? When then did they "wander in the day"? When they understood not the Lord set upon earth. And what followeth? "But to me Thy friends are made very honourable, O God" (ver. 17); those very ones, who "wandered in the day, and none was in them," became Thy friends, and were made very honourable to me. That bone was made in them in secret after the resurrection of the Lord, and they suffered for His Name, at whose death they had been amazed. "Mightily strengthened were their chieftainships." They became Apostles, they became leaders of the Church, they became rams leading their flocks, "mightily strengthened."
17. "I will number them, and they shall be multiplied above the sand" (ver. 18). By means of them, who "wandered in the day," lo! there has been born all this great multitude, which now is like the sand innumerable, save by God. For He said, "they shall be multiplied above the sand," and yet He had said, "I will number them." The very same who are numbered, "shall be multiplied above the sand." For by Him is the sand numbered, by whom "the very hairs of our head are numbered." [5733] "I have risen, and yet am I with Thee." Already have I suffered, saith He, already have I been buried; lo! I have risen, and not yet do they understand that I am with them. "Yet am I with Thee," that is, not yet with them, for not yet do they recognise Me. For thus do we read in the Gospel, that after the resurrection of oar Lord Jesus Christ, when He appeared to them, they did not at once know Him. There is another meaning also: "I have risen, and yet am I with Thee," as though He would signify this present time, wherein He is as yet hidden at the right hand of the Father, before He is revealed in the brightness, wherein He shall come to judge the quick and the dead.
18. And then He telleth what meanwhile, during this whole time when He already has risen, and remaineth still with the Father, He suffereth by the intermixture of sinners in His Body, the Church, and by the separation of heretics. "If Thou, O God, shalt slay the sinners (since Thou shalt say in Thy thought, Depart from Me, ye men of blood), they shall receive in vanity their cities" (ver. 19, 20). The words seem to be connected in this order; "If Thou, O God, shall slay the sinners, they shall receive in vanity their cities." Thus are sinners slain, because, "having their understandings darkened, they are alienated from the life of God." [5734] For on account of elation they lose confession, and so they are slain, and in them is fulfilled what Scripture saith, "Confession perisheth from the dead, as from one that is not." [5735] And so "they receive in vanity their cities," that is, their vain peoples, who follow their vanity; when, puffed up by the name of righteousness, they [5736] persuade men to burst the bond of unity, and blindly and ignorantly follow them, as being more righteous....But now the Body of Christ, the Church, saith, Why do the proud speak falsely against me, as though I were stained by other men's sins, and so, by separating themselves, "receive in vanity their cities"? "Have not I hated those who hated Thee, Lord?" (ver. 21). Why do those who are worse themselves require of me to separate myself in body as well as spirit from the wicked, so as to root up the wheat, together with the tares, before the time of harvest, that before the time of winnowing I lose my power of enduring the chaff; that before all the different sorts of fishes are brought to the end of the world, as to the shore, to be separated, I tear the nets of peace and unity? Are the sacraments which I receive, those of evil men? Do I; by consent, communicate in their life and deeds?...But where is, "Love your enemies"? Is it because He said "yours," not "God's"? "Do good to them that hate you." [5737] He saith not, "who hate God." So he followeth the pattern, and saith, "Have not I hated those who hated Thee; Lord?" He saith not, "Who have hated me." "And at Thine enemies did I waste away." "Thine," he said, not "mine." But those who hate us and are enemies unto us, only because we serve Him, what else do they but hate Him, and are His enemies. Ought we then to love such enemies as these? Or do not they suffer persecution for God's sake, to whom it is said, "Pray for them that persecute you"? Observe then what followeth. "With a perfect hatred did I hate them" (ver. 22). What is, "with a perfect hatred"? I hated in them their iniquities, I loved Thy creation. This it is to hate with a perfect hatred, that neither on account of the vices thou hate the men, nor on account of the men love the vices. For see what he addeth, "They became mine enemies." Not only as God's enemies, but as his own too doth he now describe them. How then will he fulfil in them both his own saying, "Have not I hated those that hated Thee, Lord," and the Lord's command, "Love your enemies"? How will he fulfil this, save with that "perfect hatred," that he hate in them that they are wicked, and love that they are men? For in the time even of the Old Testament, when the carnal people was restrained by visible punishments, how did Moses, the servant of God, who by understanding belonged to the New Testament, how did he hate sinners when he prayed for them, or how did he not hate them when he slew them, save that he "hated them with a perfect hatred"? For with such perfection did he hate the iniquity which he punished, as to love the manhood for which he prayed.