God certainly was not ignorant of the faith of Abraham, which He had already reckoned to him for righteousness when he believed about the birth of Isaac: but now because he had given a signal instance of his fear in offering his son, he is at last known, approved, rendered worthy of being not unknown. It is in this way then that God both knows and knows not--Adam the sinner is not known, and Abraham the faithful is known, is worthy, that is, of being known by God Who surely knows all things. The way of the righteous, therefore, who are not to be judged is known by God: and this is why sinners, who are to be judged, are set far from their counsel; while the ungodly shall not rise again to judgment, because their way has perished, and they have already been judged by Him Who said: The Father judgeth no man, but hath given all judgment unto the Son, our Lord Jesus Christ, Who is blessed for ever and ever. Amen.
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[1359] Ps. lxxxviii. (lxxxix.) 20 ff.
[1360] Ib. xvii. (xviii.) 45.
[1361] Ib. xxi. (xxii.) 19.
[1362] Ps. lxxvii. (lxxviii.) 1.
[1363] St. Matt. xiii. 35.
[1364] Prov. viii. 22.
[1365] i.e. the Psalter.
[1366] Impius, which is elsewhere in the Homily translated ungodly, is here rendered undutiful, in order to preserve to some extent the sense of undutiful towards parents in which Hilary, with true Roman appreciation of the patria potestas, uses it in this passage.
[1367] St. Matt. xxiii. 2.
[1368] 1 Thess. v. 17.
[1369] 1 Cor. x. 31.
[1370] Gen. ii. 9.
[1371] Prov. iii. 18.
[1372] St. Luke xxiii. 43.
[1373] St. Matt. xii. 33.
[1374] St. Luke xxiii. 31.
[1375] St. Matt. xv. 13.
[1376] Ib. vii. 18.
[1377] Is. v. 2.
[1378] Eph. i. 9.
[1379] Phil. iii. 21.
[1380] St. Matt. xxiv. 35.
[1381] Apoc. xxii. 1.
[1382] Ps. xvii. (xviii.) 42.
[1383] St. John iii. 18, 19.
[1384] This proves that the Homily in its original form consisted of two parts.
[1385] 1 Cor. xiv. 37.
[1386] Gen. iii. 9.
[1387] Ib. xxii. 12.
Psalm LIII. (LIV.).
For the end among the hymns, of the meaning of David when the Ziphims came and said to Saul: behold, is not David hid with us?
Save me, O God, by Thy name, and judge me by Thy power. Hear my prayer, O God; give ear unto the words of my mouth, and so on.
1. The doctrines of the Gospel were well known to holy and blessed David in his capacity of Prophet, and although it was under the Law that he lived his bodily life, he yet filled, as far as in him lay, the requirements of the Apostolic behest and justified the witness borne to him by God in the words: I have found a man after My own heart, David, the son of Jesse [1388] . He did not avenge himself upon his foes by war, he did not oppose force of arms to those that laid wait for him, but after the pattern of the Lord, Whose name and Whose meekness alike he foreshadowed, when he was betrayed he entreated, when he was in danger he sang psalms, when he incurred hatred he rejoiced; and for this cause he was found a man after God's own heart. For although twelve legions of angels might have come to the help of the Lord in His hour of passion, yet that He might perfectly fulfil His service of humble obedience, He surrendered Himself to suffering and weakness, only praying with the words: Father into Thy hands I commend My spirit [1389] . After the same pattern, David, whose actual sufferings prophetically foretold the future sufferings of the Lord, opposed not his enemies either by word or act; in obedience to the command of the Gospel, he would not render evil for evil, in imitation of his Master's meekness, in his affliction, in his betrayal, in his fight, he called upon the Lord and was content to use His weapons only in his contest with the ungodly.
2. Now to this Psalm is prefixed a title arising out of an historical event; but before the event is described we are instructed as to the scope, time and application of the incidents underlying it. First we have: For the end of the meaning of that David. Then there follows: When the Ziphims came and said to Saul: behold, is not David hid with us? Thus David's betrayal by the Ziphims awaits for its interpretation the end. This shews that what was actually being done to David contained a type of something yet to come; an innocent man is harassed by railing, a prophet is mocked by reviling words, one approved by God is demanded for execution, a king is betrayed to his foe. So the Lord was betrayed to Herod and Pilate by those very men in whose hands He ought to have been safe. The Psalm then awaits the end for its interpretation, and finds its meaning in the true David, in Whom is the end of the Law, that David who holds the keys and opens with them the gate of knowledge, in fulfilling the things foretold of Him by David.
3. The meaning of the proper name, according to the exact sense of the Hebrew, affords us no small assistance in interpreting the passage. Ziphims mean what we call sprinklings of the face; these were called in Hebrew Ziphims. Now, by the Law, sprinkling was a cleansing from sins; it purified the people through faith by the sprinkling of blood, of which this same blessed David thus speaks: Thou shalt sprinkle me with hyssop and I shall be cleansed [1390] ; the Law, through faith, providing as a temporary substitute, in the blood of whole burnt-offerings, a type of the sprinkling with the blood of the Lord, which was to be. But this people, like the people of the Ziphims, being sprinkled on their face and not in their faith, and receiving the cleansing drops on their lips and not in their hearts, turned faithless and traitors towards their David, as God had foretold by the Prophet: This people honoureth Me with their lips, but their heart is far from Me [1391] . They were ready to betray David because, the faith of their heart being dead, they had performed all the mystical ceremonies of the Law with deceitful face.
4. Save me, O God, by Thy Name, and judge me by Thy power. Hear my prayer, O God; give ear unto the words of my mouth.
The suffering of the Prophet David is, according to the account we have given of the title, a type of the Passion of our God and Lord Jesus Christ. This is why his prayer also corresponds in sense with the prayer of Him Who being the Word was made flesh: in such wise that He Who suffered all things after the manner of man, in everything He said, spoke after the manner of man; and He who bore the infirmities and took on Him the sins of men approached God in prayer with the humility proper to men. This interpretation, even though we be unwilling and slow to receive it, is required by the meaning and force of the words, so that there can be no doubt that everything in the Psalm is uttered by David as His mouthpiece. For he says: Save me O God, by Thy name. Thus prays in bodily humiliation, using the words of His own Prophet, the Only-begotten Son of God, Who at the same time was claiming again the glory which He had possessed before the ages. He asks to be saved by the Name of God whereby He was called and wherein He was begotten, in order that the Name of God which rightly belonged to His former nature and kind might avail to save Him in that body wherein He had been born.
5. And because the whole of this passage is the utterance of One in the form of a servant--of a servant obedient unto the death of the Cross--which He took upon Him and for which He supplicates the saving help of the Name that belongs to God, and being sure of salvation by that Name, He immediately adds: and judge Me by Thy power. For now as the reward for His humility in emptying Himself and assuming the form of a servant, in the same humility in which He had assumed it, He was asking to resume the form which He shared with God, having saved to bear the Name of God that humanity in which as God He had obediently condescended to be born. And in order to teach us that the dignity of this Name whereby He prayed to be saved is something more than an empty title, He prays to be judged by the power of God. For a right award is the essential result of judgment, as the Scripture says: Becoming obedient unto death [1392] , yea, the death of the Cross. Wherefore also God highly exalted Him and gave unto Him the name which is above every name. Thus, first of all the name which is above every name is given unto Him; then next, this is a judgment of decisive force, because by the power of God, He, Who after being God had died as man, rose again from death as man to be God, as the Apostle says: He was crucified from weakness, yet He liveth by the power of God [1393] , and again: For I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believeth [1394] . For by the power of the Judgment human weakness is rescued to bear God's name and nature; and thus as the reward for His obedience He is exalted by the power of this judgment unto the saving protection of God's name; whence He possesses both the Name and the Power of God. Again, if the Prophet had begun this utterance in the way men generally speak, he would have asked to be judged by mercy or kindness, not by power. But judgment by power was a necessity in the case of One Who being the Son of God was born of a virgin to be Son of Man, and Who now being Son of Man was to have the Name and power of the Son of God restored to Him by the power of judgment.
6. Next there follows: Hear my prayer, O God, give ear unto the words of my mouth. The obvious thing for the Prophet to say was, O God, hear me. But because he is speaking as the mouthpiece of Him, Who alone knew how to pray, we are given a constantly reiterated demand that prayer shall be heard. The words of St. Paul teach us that no man knows how he ought to pray: For we know not how to pray as we ought [1395] . Man in his weakness, therefore, has no right to demand that his prayer shall be heard: for even the teacher of the Gentiles does not know the true object and scope of prayer, and that, after the Lord had given a model. What we are shewn here is the perfect confidence of Him, Who alone sees the Father, Who alone knows the Father, Who alone can pray the whole night through--the Gospel tells us that the Lord continued all night in prayer--Who in the mirror of words has shewn us the true image of the deepest of all mysteries in the simple words we use in prayer. And so, in making the demand that His prayer should be heard, he added, in order to teach us that this was the prerogative of His perfect confidence: Give ear unto the words of My mouth. Now can any man suppose that it is a human confidence which can thus desire that the words of his mouth should be heard? Those words, for instance, in which we express the motions and instincts of the mind, either when anger inflames us, or hatred moves us to slander, or pain to complaint, when flattery makes us fawn, when hope of gain or shame of the truth begets the lie, or resentment over injury, the insult? Was there ever any man at all points so pure and patient in his life as not to be liable to these failings of human instability? He alone could confidently desire this Who did no sin, in Whose mouth was no deceit, Who gave His back to the smiters, Who turned not His cheek from the blow, Who did not resent scorn and spitting, Who never crossed the will of Him, to Whose Will ordering it all He gave in all points glad obedience.
7. He has next added the reason why He prays for His words to be heard: For strangers are risen up against Me and violent men have sought after My soul; they have not set God before their eyes. The Only-begotten Son of God, the Word of God and God the Word--although assuredly He could Himself do all things that the Father could, as He says: What things soever the Father doeth, the Son also doeth in like manner [1396] , while the name describing the divine nature which was His inseparably involved the inseparable possession of divine power,--yet in order that He might present to us a perfect example of human humility, both prayed for and underwent all things that are the lot of man. Sharing in our common weakness He prayed the Father to save Him, so that He might teach us that He was born man under all the conditions of man's infirmity. This is why He was hungry and thirsty, slept and was weary, shunned the assemblies of the ungodly, was sad and wept, suffered and died. And it was in order to make it clear that He was subject to all these conditions, not by His nature, but by assumption, that when He had undergone them all He rose again. Thus all His complaints in the Psalms spring from a mental state belonging to our nature. Nor must it cause surprise if we take the words of the Psalms in this sense, seeing that the Lord Himself testified, if we believe the Gospel, that the Psalms spiritually foretold His Passion.