Salmos 73

Augustine of Hippo · Comentário Patrístico (catena)

Salmos 73:1

"How good is the God of Israel!" But to whom? "To men right in heart" (ver. 1). To men perverse what? Perverse He seemeth. So also in another Psalm He saith: "With a holy man holy Thou shalt be, and with the innocent man innocent Thou shalt be, and with the perverse man perverse Thou shalt be." What is, perverse Thou shalt be with the perverse man? Perverse the perverse man shall think Thee. Not that by any means God is made perverse. Far be it: what He is, He is. But in like manner as the sun appeareth mild to one having clear, sound, healthy, strong eyes, but against weak eyes doth dart hard spears, so to say; the former looking at it it doth invigorate, the latter it doth torture, though not being itself changed, but the man being changed: so when thou shalt have begun to be perverse, and to thee God shall seem to be perverse, thou art changed, not He. That therefore to thee will be punishment which to good men is joy. He calling to mind this thing, saith, "How good is the God of Israel to men right in heart!" — Exposition on Psalm 73

Salmos 73:2

But what to you? "But my feet were almost moved" [Psalm 73:2]. When were the feet moved, except when the heart was not right? Whence was the heart not right? Hear: "My steps were well near overthrown." What he has meant by "almost," the same he has meant by "well near:" and what he has meant by "my feet were almost moved," the same he has meant by "my steps were overthrown." Almost my feet were moved, almost my steps were overthrown. Moved were the feet: but whence were the feet moved and the steps overthrown? Moved were the feet to going astray, overthrown were the steps to falling: not entirely, but "almost." But what is this? Already I was going to stray, I had not gone: already I was falling, I had not fallen. — Exposition on Psalm 73

Salmos 73:2

It was in this way, you see, that the psalmist whose feet were shaken blamed himself, because he had started to find fault with God and was already on the point of doing so; but he was almost on the point of it; he was not quite there yet. He did not deny that God knew, but he staggered, as if his feet were shaken. What does it mean to stagger? To doubt. When he blamed himself, though, for not having an upright heart, what did he say? "Why were my feet disturbed? Because I was envious, he said, of sinners, seeing the peace of sinners. Because I saw that the wicked were rich, I envied them; and I said I have lost out on justice, and for no reason have I made my heart just, and washed my hands among the innocent. And while I am in doubt, this is how I have begun to understand.""This is how I have begun," he says, "to understand this; there is toil ahead of me." Great toil, to solve this problem. It really is hard labor. All is well with that one, and he is a bad man; all goes badly with this one, and he is a good man; and over them both is God the judge. So the just judge is giving good things to bad people, bad things to good people. "There is toil ahead of me." But for how long is the toil there? "Until I enter into the sanctuary of God and understand about the last things." So if you understand about the last things, you will enjoy the quiet rest of discovery, the toil of inquiry will be over and done with. — SERMON 301:7

Salmos 73:3

But why even this? "For I was jealous," he says, "in the case of sinners, looking on the peace of sinners" [Psalm 73:3]. I observed sinners, I saw them to have peace. What peace? Temporal, transient, falling, and earthly: but yet such as I also was desiring of God. I saw them that served not God to have that which I desired in order that I might serve God: and my feet were moved and my steps were almost overthrown. — Exposition on Psalm 73

Salmos 73:3

Salmos 73:4

But why sinners have this, he says briefly: "Because there is no avoidance of their death, and there is a firmament in their scourge" [Psalm 73:4]. Now I have perceived, he says, why they have peace, and flourish on the earth; because of their death there is no avoidance, because death sure and eternal does await them, which neither does avoid them, nor can they avoid it, "because there is no avoidance of their death, and there is a firmament in their scourge." And there is a firmament in their scourge. For their scourge is not temporal, but firm for everlasting. Because of these evil things then which are to be to them eternal, now what? — Exposition on Psalm 73

Salmos 73:5

"In the labours of men they are not, and with men they shall not be scourged" [Psalm 73:5]. Does not even the devil himself escape scourging with men, for whom nevertheless an eternal punishment is being prepared? — Exposition on Psalm 73

Salmos 73:6

Wherefore on this account what do these men, while they are not scourged, while they labour not with men? "Therefore," he saith "there hath holden them pride" (ver. 6). Observe these men, proud, undisciplined; observe the bull, devoted for a victim, suffered to stray at liberty; and to damage whatever he may, even up to the day of his slaughter. Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture doth make mention in another place: he saith that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty. "Therefore," he saith, "there hath holden them pride." What is, "there hath holden them pride"? "They have been clothed about with their iniquity and ungodliness." He hath not said, covered; but, "clothed about," on all sides covered up with their ungodliness. Deservedly miserable, they neither see nor are seen, because they are clothed about; and the inward parts of them are not seen. For whosoever could behold the inward parts of evil men, that are as it were happy for a time, whosoever could see their torturing consciences, whosoever could examine their souls racked with such mighty perturbations of desires and fears, would see them to be miserable even when they are called happy. But because "they are clothed about with their iniquity and ungodliness," they see not; but neither are they seen. The Spirit knew them, that saith these words concerning them: and we ought to examine such men with the same eye as that wherewith we know that we see, if there is taken from our eyes the covering of ungodliness. ... — Exposition on Psalm 73

Salmos 73:7

At first these men are being described. "There shall go forth as if out of fat their iniquity" (ver. 7). ...A poor beggar committeth a theft; out of leanness hath gone forth the iniquity: but when a rich man aboundeth in so many things, why doth he plunder the things of others? Of the former the iniquity out of leanness, of the other out of fatness, hath gone forth. Therefore to the lean man when thou sayest, Why hast thou done this? Humbly afflicted and abject he replieth, Need hath compelled me. Why hast thou not feared God? Want was urgent. Say to a rich man, Why doest thou these things, and fearest not God?-supposing thee to be great enough to be able to say it-see if he even deigneth to hear; see if even against thyself there will not go forth iniquity out of his fatness. For now they declare war with their teachers and reprovers, and become enemies of them that speak the truth, having been long accustomed to be coaxed with the words of flatterers, being of tender ear, of unsound heart. Who would say to a rich man, Thou hast ill done in robbing other men's goods? Or perchance if any man shall have dared to speak, and he is such a man as he could not withstand, what doth he reply? All that he saith is in contempt of God. Why? Because he is proud. Why? Because he is fat. Why? Because he is devoted for a victim. "They have passed over unto purpose of heart." Here within they have passed over. What is, "they have passed over"? They have crossed over the way. What is, "they have passed over"? They have exceeded the bounds of mankind, men like the rest they think not themselves. They have passed over, I say, the bounds of mankind. When thou sayest to such a man, Thy brother this beggar is; when thou sayest to such a man, Thy brother this poor man is; the same parents ye have had, Adam and Eve: do not heed thy haughtiness, do not heed the vapour unto which thou hast been elevated; although an establishment waiteth about thee, although countless gold and silver, although a marbled house doth contain thee, although fretted ceilings cover thee, thou and the poor man together have for covering that roof of the universe, the sky; but thou art different from the poor man in things not thine own, added to thee from without: thyself see in them, not them in thee. Observe thyself, how thou art in relation to the poor man; thyself, not that which thou hast. For why dost thou despise thy brother? In the bowels of your mothers ye were both naked. Forsooth, even when ye shall have departed this life, and these bodies shall have rotted, when the soul hath been breathed forth, let the bones of the rich and poor man be distinguished! I am speaking of the equality of condition, of that very lot of mankind, wherein all men are born: for both here doth a man become rich, and a poor man will not alway be here: and as a rich man doth not come rich, so neither doth he depart rich; the very same is the entrance of both, and like is the departure. I add, that perchance ye will change conditions. Now everywhere the Gospel is being preached: observe a certain poor man full of sores, who was lying before the gate of a rich man and was desiring to be filled with crumbs, which used to fall from the table of the rich man; observe also that likeness of thine who was clothed with purple and fine linen, and fared sumptuously every day. It chanced, I say, for that poor man to die, and to be borne by the Angels into the bosom of Abraham: but the other died and was buried; for the other's burial perchance no one cared. ...Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting. ...Deservedly too late he will say, "Send Lazarus," "let him tell even my brethren;" since to himself there is not granted the fruit of repentance. For it is not that repentance is not given, but everlasting will be the repentance, and no salvation after repentance. Therefore these men "have passed over unto purpose of heart." — Exposition on Psalm 73

Salmos 73:8

"They have thought and have spoken spitefulness" (ver. 8). But men do speak spitefulness even with fear: but these men how? "Iniquity on high they have spoken." Not only they have spoken iniquity; but even openly, in the hearing of all, proudly; "I will do it;" "I will show you;" "thou shalt know with whom thou hast to do;" "I will not let thee live." Thou mightest have but thought such things, not have given utterance to them! Within the chambers of thought at least the evil desire might have been confined, he might have at least restrained it within his thought. Why? Is he perchance lean? "There shall go forth as if out of fatness the iniquity of them." "Iniquity on high they have spoken." — Exposition on Psalm 73

Salmos 73:9

"They have set against Heaven their mouth, and their tongue hath passed over above the earth" (ver. 9). For this, "hath passed over above the earth" is, they pass over all earthly things? What is it to pass over all earthly things? He doth not think of himself as a man that can die suddenly, when he is speaking; he doth menace as if he were alway to live: his thought doth transcend earthly frailty, he knoweth not with what sort of vessel he is enwrapped; he knoweth not what hath been written in another place concerning such men: "His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts." But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither dost thou flee to escape death? Certain will that day be. What is the long time which thou hast to live? How much is the long time which hath an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why doth he not think of this? Because he hath set against Heaven his mouth, and his tongue hath passed over above the earth. "And full days shall be found in them." — Exposition on Psalm 73

Salmos 73:10

"Therefore there shall return hither My people" [Psalm 73:10]. Now Asaph himself is returning hither. For he saw these things abound to unrighteous men, he saw them abound to proud men: he is returning to God, and is beginning to inquire and discuss. But when? "When full days shall be found in them." What is "full days"? "But when there came the fullness of time, God sent His Son." [Galatians 4:4] This is the very fullness of time, when He came to teach men that things temporal should be despised, that they should not esteem as a great matter whatever object evil men covet, that they should suffer whatever evil men fear. He became the way, He recalled us to inward thought, admonished us of what should be sought of God. And see from what thought reacting upon itself, and in a manner recalling the waves of its impulse, he does pass over unto choosing true things. — Exposition on Psalm 73

Salmos 73:11

"And they said, How has God known, and is there knowledge in the Most High?" [Psalm 73:11]. See through what thought they pass. Behold unjust men are happy, God does not care for things human. Does He indeed know what we do? See what things are being said. We are inquiring, brethren, "How has God known," etc. (no longer let Christians say it). For how does it appear to you that God knows not, and that there is no knowledge in the Most High? He replies, "Lo! Themselves they are sinners, and in the world they have gotten abundant riches" [Psalm 73:12]. Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denies the deposit of another man's goods, he to whom he denied them should suffer a greater loss, than he that denies them to him. The former does lose a garment, the latter fidelity. "Lo! They are themselves sinners, and in the world they have gotten abundant riches." On this account therefore God knows not, and on this account there is no knowledge in the Most High. — Exposition on Psalm 73

Salmos 73:11

Why, you have it here in so many words: Look, these are sinners, and prospering always; they have become rich. "Is it to no purpose that I set my heart right or washed my hands among the innocent and was scourged every day?" I worship God; they blaspheme God. For them good fortune, for me misfortune. Where is the justice of it? That is why feet were shaken, that is why steps were almost pulled from under, that is why destruction was looming. Yes, just notice please what a dangerous position he had got into. He adds, "And I said, How did God know? Can there be knowledge in the most High?" Notice what a dangerous position he has got into by looking for earthly good fortune from God as though it were of great value. — SERMON 19:4

Salmos 73:12

Salmos 73:13

"And I said, therefore without cause I have justified my heart" (ver. 13). In that I serve God, and have not these things; they serve him not, and they abound in these things: "therefore without cause I have justified my heart, and have washed among the innocent my hands." This without cause I have done. Where is the reward of my good life? Where is the wage of my service? I live well and am in need; and the unjust man doth abound. "And I have washed among the innocent my hands." — Exposition on Psalm 73

Salmos 73:13

Indeed, you have there: "Behold, these are the sinners, and they prosper in the world; they have obtained riches. Surely in vain have I justified my heart, and in innocence washed my hands, and been scourged all day long?" I worship God, they blaspheme God. They have happiness, I have calamity. Where is the fairness? Hence the moved feet, hence the nearly slipped steps, hence the near destruction. For see to what danger he came. There he says: "And I said, 'How does God know? Is there knowledge in the Most High?'" See to what danger he came by seeking earthly happiness as a great reward from God. — SERMON 19:4

Salmos 73:14

"And I have been scourged all the day long" [Psalm 73:14]. From me the scourges of God do not depart. I serve well, and I am scourged; he serves not, and is honoured. He has proposed to himself a great question. The soul is disturbed, the soul does pass over things which are to pass away unto despising things earthly and to desiring things eternal. There is a passage of the soul herself in this thought; where she does toss in a sort of tempest she will reach the harbour. And it is with her as it is with sick persons, who are less violently sick, when recovery is far off: when recovery is at hand they are in higher fever; physicians call it the "critical accession" through which they pass to health: greater fever is there, but leading to health: greater heat, but recovery is at hand. So also is this man enfevered. For these are dangerous words, brethren, offensive, and almost blasphemous, "How has God known?" This is why I say, "and almost;" He has not said, God has not known: he has not said, there is no knowledge in the Most High: but as if inquiring, hesitating, doubting. This is the same as he said a little before, "My steps were almost overthrown." He does not affirm it, but the very doubt is dangerous. Through danger he is passing to health. Hear now the health: "Therefore in vain I have justified my heart, and have washed among the innocent my hands: and I have been scourged all the day long, and my chastening was in the morning." Chastening is correction. He that is being chastened is being corrected. What is, "in the morning"? It is not deferred. That of the ungodly is being deferred, mine is not deferred: the former is too late or is not at all; mine is in the morning. — Exposition on Psalm 73

Salmos 73:14

Salmos 73:15

"If I said, I shall declare thus; behold, the generation of Your sons I have reprobated" [Psalm 73:15]: that is, I will teach thus. How will you teach? That there is no knowledge in the Most High, that God does not know? Will you propound this opinion, that without cause men live justly who do live justly; that a just man has lost his service, because God does more show favour to evil men, or else He does care for no one? Will you tell this, declare this? He does restrain himself by an authority repressing him. What authority? A man wishes some time to break out in this sentiment: but he is recalled by the Scriptures directing us always to live well, saying, that God does care for things human, that He makes a distinction between a godly man and an ungodly man. Therefore this man also wishing to put forth this sentiment, does recollect himself. And what says he? "I have reprobated the generation of Your sons." If I shall declare thus, the generation of just men I shall reprobate. As also some copies have it, "Behold, the generation of your sons with which I have been in concert:" that is, with which consisting of Your sons I have been in concert; that is, with which I have agreed, to which I have been conformed: I have been out of time with all, if so I teach. For he does sing in concert who gives the tune together; but he that gives not the tune together does not sing in concert. Am I to say something different from that which Abraham said, from that which Isaac said, from that which Jacob said, from that which the Prophets said? For all they said that God does care for things human, am I to say that He cares not? Is there greater wisdom in me than in them? Greater understanding in me than in them? A most wholesome authority has called back his thought from ungodliness. — Exposition on Psalm 73

Salmos 73:16

And what followeth? That he might not reprobate, he did what? "And I undertook to know" (ver. 16). May God be with him in order that he may know. Meanwhile, brethren, from a great fall he is being withheld, when he doth not presume that he already knoweth, but hath undertaken to know that which he knew not. For but now he was willing to appear as if knowing, and to declare that God hath no care of things human. For this hath come to be a most naughty and ungodly doctrine of unrighteous men. Know, brethren, that many men dispute and say that God careth not for things human, that by chances all things are ruled, or that our wills have been made subject to the stars, that each one is not dealt with according to his deserts, but by the necessity of his stars,-an evil doctrine, an impious doctrine. Unto these thoughts was going that man whose feet were almost moved, and whose steps were all but overthrown, into this error he was going; but because he was not in tune with the generation of the sons of God, he undertook to know, and condemned the knowledge wherein with God's just men he agreed not. And what he saith let us hear; how that he undertook to know, and was helped, and learned something, and declared it to us. "And I undertook," he saith, "to know." "In this labour is before me." Truly a great labour; to know in what manner both God doth care for things human, and it is well with evil men, and good men labour. Great is the importance of the question; therefore, "and this labour is before me." As it were there is standing in my face a sort of wall, but thou hast the voice of a Psalm, "In my God I shall pass over the wall." — Exposition on Psalm 73

Salmos 73:16-17

But because he later recognized, as he says in the same psalm: I strove to understand, and he added: This was an oppressive task to me, why the wicked are happy, this was an oppressive task to me, he says, until I entered the sanctuary of God and understood their final destiny, because to the wicked, happiness is given for a time, but eternal punishment is reserved at the end. When he understood this, he became upright in heart and began to praise God in all things, and in the sufferings of the pious, and in the very happiness of the impious, perceiving that God is a just rewarder at the end, now giving some temporal happiness to whom He reserves eternal unhappiness at the end, and some pious ones undergoing present unhappiness to whom He again reserves eternal happiness; and it is fitting for the fortunes to change, as in the case of that rich man who feasted splendidly every day, and that poor man full of sores lying at the rich man's gate, desiring to be fed with what fell from the rich man's table. But when both had died, the rich man began to be in torment in hell, while the poor man rested in Abraham's bosom. And when it seemed unworthy to the rich man, and he wanted a drop of water from Lazarus' finger to be dropped on him, reciprocally desiring a drop from the finger of him from whose table he had desired a crumb, he heard from Abraham the sentence of the just God: Son, remember that you received good things in your lifetime, and Lazarus bad things; but now he is comforted here and you are in anguish. He, who once did not think God was good because he envied the peace of the sinners, upon entering the sanctuary of God directed his gaze to these final things. And recognizing God's true and just judgment, which indeed operates now but secretly, to be revealed in the end in manifestation, and as if straightening his own crooked heart, brought near as it were by the rule of God's justice by which a tortuous heart would be corrected, he burst forth in this voice and said: How good is God to Israel, to those who are upright in heart! Now I understand the good, because I have become upright in heart. But before, He did not seem good to me, because my feet slipped: For I was envious of the arrogant when I saw the prosperity of the wicked. — SERMON 15A:2

Salmos 73:17

...And he hath done this; for he saith how long labour is before him; "until I enter into the sanctuary of God, and understand upon the last things" (ver. 17). A great thing it is, brethren: now for a long time I labour, he saith, and before my face I see a sort of insuperable labour, to know in what manner both God is just, and doth care for things human, and is not unjust because men sinning and doing wicked actions have happiness on this earth; but the godly and men serving God are wasted ofttimes in trials and in labours; a great difficulty it is to know this, but only "until I enter into the Sanctuary of God." For in the Sanctuary what is presented to thee, in order that thou mayest solve this question? "And I understand," he saith, "upon the last things:" not present things. I, he saith, from the Sanctuary of God stretch out mine eye unto the end, I pass over present things. All that which is called the human race, all that mass of mortality is to come to the balance, is to come to the scale, thereon will be weighed the works of men. All things now a cloud doth enfold: but to God are known the merits of each severally. "And I understand," he saith, "upon the last things:" but not of myself; for before me there is labour. Whence "may I understand upon the last things"? Let me enter into the Sanctuary of God. In that place then he understood also the reason why these men now are happy. — Exposition on Psalm 73

Salmos 73:18

To wit, "because of deceitfulness You have set upon them" [Psalm 73:18]. Because deceitful they are, that is fraudulent; because deceitful they are, they suffer deceits. What is this, because fraudulent they are they suffer a fraud? They desire to play a fraud upon mankind in all their naughtinesses, they themselves also suffer a fraud, in choosing earthly good things, and in forsaking the eternal. Therefore, brethren, in their very playing off a fraud they suffer a fraud. In that which but now I said, brethren, "What manner of wit has he who to gain a garment does lose his fidelity?" has he whose garment he has taken suffered a fraud, or he that is smitten with so great a loss? If a garment is more precious than fidelity, the former does suffer the greater loss: but if incomparably good faith does surpass the whole world, the latter shall seem to have sustained the loss of a garment; but to the former is said, "What does it profit a man if he gain the whole world, but suffer the loss of his own soul?" [Matthew 16:26] Therefore what has befallen them? "Because of deceitfulness You have set for them: You threw them down while they were being exalted." He has not said, You threw them down because they were lifted up: not as it were after that they were lifted up You threw them down; but in their very lifting up they were thrown down. For thus to be lifted up is already to fall. — Exposition on Psalm 73

Salmos 73:19

"How have they become a desolation suddenly?" (ver. 19). He is wondering at them, understanding unto the last things. "They have vanished." Truly like smoke, which while it mounteth upward, doth vanish, so they have vanished. How doth he say, "They have vanished"? In the manner of one who understandeth the last things: "they have perished because of their iniquity." — Exposition on Psalm 73

Salmos 73:20

"Like as the dream of one rising up" [Psalm 73:20]. How have they vanished? As vanishes the dream of one rising up. Fancy a man in sleep to have seen himself find treasures; he is a rich man, but only until he awakes. "Like as the dream of one rising up:" so they have vanished, like the dream of one awaking. It is sought then and it is not: there is nothing in the hands, nothing in the bed. A poor man he went to sleep, a rich man in sleep he became: had he not awoke, he were a rich man: he woke up, he found the care which he had lost while sleeping. And these men shall find the misery which they had prepared for themselves. When they shall have awoke from this life, that thing does pass away which was grasped as if in sleep. "Like as the dream of one rising up." And that there might not be said, "What then? A small thing does their glory seem to you, a small thing does their state seem to you, small things seem to you inscriptions, images, statues, distinctions, troops of clients?" "O Lord," he says, "in Your city their image You shall bring to nothing."...He has taken away the pride of rich men, he gives counsel. As if they were saying, We are rich men, thou dost forbid us to be proud, dost prohibit us from boasting of the parade of our riches: what then are we to do with these riches? Is it come to this, that there is nothing which they may do therewith? "Be they rich," he says, "in good works; let them readily distribute, communicate." [1 Timothy 6:18] And what does this profit? "Let them treasure unto themselves a good foundation for the future, that they may lay hold of true life." [1 Timothy 6:19] Where ought they to lay up treasure for themselves? In that place whereunto he set his eye, when entering into the Sanctuary of God. Let there shudder all our rich brethren, abounding in money, gold, silver, household, honours, let them shudder at that which but now has been said, "You shall bring to nothing their image." Are they not worthy to suffer these things, to wit that God bring to nothing their image in His city, because also they have themselves brought to nothing the image of God in their earthly city? — Exposition on Psalm 73

Salmos 73:21

"Because my heart was delighted" (ver. 21). He is saying with what things he is tempted: "because my heart was delighted," he saith, "my reins also were changed." When those temporal things delighted me, my reins were changed. It may also be understood thus: "because my heart was delighted" in God, "my reins also were changed," that is, my lusts were changed, and I became wholly chaste. "My reins were changed." And hear how. "And I was brought unto nothing, and I knew not" (ver. 22). I, the very man, who now say these things of rich men, once longed for such things: therefore "even I was brought to nothing" when my steps were almost overthrown. "And I was brought unto nothing, and I knew not." We must not therefore despair even of them, against whom I was saying such things. — Exposition on Psalm 73

Salmos 73:22

And hear how. "And I was brought unto nothing, and I knew not" [Psalm 73:22]. I, the very man, who now say these things of rich men, once longed for such things: therefore "even I was brought to nothing" when my steps were almost overthrown. "And I was brought unto nothing, and I knew not." We must not therefore despair even of them, against whom I was saying such things. — Exposition on Psalm 73

Salmos 73:23

What is, "I knew not"? "As it were a beast I became to You, and I am always with You" [Psalm 73:23]. There is a great difference between this man and others. He became as it were a beast in longing for earthly things, when being brought to nothing he knew not things eternal: but he departed not from his God, because he did not desire these things of demons, of the devil. For this I have already brought to your notice. The voice is from the Synagogue, that is, from that people which served not idols. A beast indeed I became, when desiring from my God things earthly: but I never departed from That my God. — Exposition on Psalm 73

Salmos 73:25

And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he has been a beast, and has longed for things earthly. "For what have I in Heaven, and from You what have I willed upon earth?" [Psalm 73:25]. By your voice I see that you have understood. He compared with his earthly will the heavenly reward which he is to receive; he saw what was there being reserved for him; and while thinking and burning at the thought of some ineffable thing, which neither eye has seen, nor ear heard, nor into the heart of man has ascended, [1 Corinthians 2:9] he has not said, this or that I have in Heaven, but, "what have I in Heaven?" What is that thing which I have in Heaven? What is it? How great is it? Of what sort is it? "And," since that which I have in heaven does not pass away, "from You what have I willed upon earth?". . You reserve, he says, for me in Heaven riches immortal, even Yourself, and I have willed from You on earth that which even ungodly men have, which even evil men have, which even abandoned men have, money, gold, silver, jewels, households, which even many wicked men have: which even many profligate women have, many profligate men: these things as a great matter I have desired of my God upon earth: though my God reserves Himself for me in Heaven! — Exposition on Psalm 73

Salmos 73:26

"My heart and my flesh has failed, O God of my heart" [Psalm 73:26]. This then for me in Heaven has been reserved, "God of my heart, and my portion is my God." What is it, brethren? Let us find out our riches, let mankind choose their parts. Let us see men torn with diversity of desires: let some choose war-service, some advocacy, some various and sundry offices of teaching, some merchandise, some farming, let them take their portions in human affairs: let the people of God cry, "my portion is my God." Not for a time "my portion;" but "my portion is my God for everlasting." Even if I always have gold, what have I? Even if I did not always have God, how great a good should I have? To this is added, that He promises Himself to me, and He promises that I shall have this for everlasting. So great a thing I have, and never have it not. Great felicity: "my portion is God!" How long? "For everlasting." For behold and see after what sort He has loved him; He has made his heart chaste: "God of my heart, and my portion is God for everlasting." His heart has become chaste, for nought now God is loved, from Him is not sought any other reward. He that does seek any other reward from God, and therefore is willing to serve God, more precious does make that which he wills to receive, than Him from whom he wills to receive. What then, is there no reward belonging to God? None except Himself. The reward belonging to God, is God Himself. This he loves, this he esteems; if any other thing he shall have loved, the love will not be chaste. You are receding from the Fire immortal, you will grow cold, will be corrupted. Do not recede. Recede not, it will be your corruption, it will be your fornication. Now he is returning, now he is repenting, now he is choosing repentance, now he is saying, "my portion is God." And after what sort is he delighted with that Same, whom he has chosen for his portion. — Exposition on Psalm 73

Salmos 73:27

"Behold, they that put themselves afar from Thee shall perish" (ver. 27). He therefore departed from God, but not far: for "I have become as it were a beast," he saith, and "I am alway with Thee." But they have departed afar, because not only things earthly they have desired, but have sought them from demons and the Devil. "They that put themselves afar from Thee shall perish." And what is it, to become afar from God? "Thou hast destroyed every man that committeth fornication away from Thee." To this fornication is opposed chaste love. What is chaste love? Now the soul doth love her Bridegroom: what doth she require of Him, from Her Bridegroom whom she loveth? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooseth riches, and loveth his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He doth love Him alone, for nought he doth love Him: because in Him he hath all things, for "by Him were made all things." — Exposition on Psalm 73

Salmos 73:28

But thou doest what? "But for me to cleave to God is a good thing" (ver. 28). This is whole good. Will ye have more? I grieve at your willing. Brethren, what will ye have more? Than to cleave to God nothing is better, when we shall see Him face to face. But now what? For yet as a stranger I am speaking: "to cleave," he saith, "to God is a good thing:" but now in my sojourning (for not yet hath come the substance), I have "to put in God my hope." So long therefore as thou hast not yet cloven, therein put thy hope. Thou art wavering, cast forward an anchor to the land. Not yet dost thou cleave by presence, cleave fast by hope. "To put in God my hope." And by doing what here wilt thou put in God thy hope? What will be thy business, but to praise Him whom thou lovest, and to make others to be fellow-lovers of Him with thee? Lo, if thou shouldest love a charioteer, wouldest thou not carry along other men to love him with thee? A lover of a charioteer whithersoever he goeth doth speak of him, in order that as well as he others also may love him. For nought are loved abandoned men, and from God is reward required in order that He may be loved? Love thou God for nought, grudge God to no one. ...For what followeth? "In order that I may tell forth all Thy praises in the courts of the daughter of Sion." "In the courts:" for the preaching of God beside the Church is vain. A small thing it is to praise God and to tell forth all His praise. In the courts of the daughter of Sion tell thou forth. Make for unity, do not divide the people; but draw them unto one, and make them one. I have forgotten how long I have been speaking. Now the Psalm being ended, even judging by this closeness, I suppose I have held a long discourse: but it doth not suffice for your zeal; ye are too impetuous. O that with this impetuosity ye would seize upon the kingdom of Heaven. — Exposition on Psalm 73

Salmos 73:28

Why does he not see God? Because he has not Love itself. That he does not see God, is, because he has not love: that he has not love, is, because he loves not his brother. The reason then why he does not see God, is, that he has not Love. For if he have Love, he sees God, for "Love is God:" and that eye is becoming more and more purged by love, to see that Unchangeable Substance, in the presence of which he shall always rejoice, which he shall enjoy to everlasting, when he is joined with the angels. Only, let him run now, that he may at last have gladness in his own country. Let him not love his pilgrimage, not love the way: let all be bitter save Him that calleth us, until we hold Him fast, and say what is said in the Psalm: "Thou hast destroyed all that go a-whoring from Thee" -and who are they that go a-whoring? they that go away and love the world: but what shall thou do? he goes on and says: "but for me it is good to cleave to God." All my good is, to cling unto God, freely. For if thou question him and say, For what dost thou cling to Him? and he should say, That He may give me-Give thee what? It is He that made the heaven, He that made the earth: what shall He give thee? Already thou art cleaving to Him: find something better, and He shall give it thee. — TEN HOMILIES ON 1 JOHN, HOMILY 9:10

Salmos 73:28

By what order, therefore, we can have true love and true charity, the Lord Himself told us in the Gospel and clearly showed. For He thus said: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and your neighbor as yourself. Therefore, first love God, then love yourself; after this love your neighbor as yourself: for if you do not know how to love yourself, how can you truly love your neighbor? Indeed, some men think they love themselves rightly when they seize other people's goods, when they get drunk, when they serve lust, when they acquire unjust gains through various slanders. Let such as these hear the Scripture saying: He who loves iniquity hates his own soul. If, therefore, by loving iniquity you not only do not love yourself, but also hate yourself, how can you love either God or your neighbor? Therefore, if you wish to keep true charity's order, practice justice, love mercy, flee lust; begin to love not only friends but even enemies according to the Lord's commandment. And when you strive with all your heart to keep these faithfully, you can ascend by these virtues as by certain steps, so that you deserve to love God with all your soul and all your strength. And when you come to this blessed perfection, you will consider all the desires of this world as dung, and with the prophet you will be able to say: But it is good for me to cling to God. — SERMON 368:5

Salmos 73:28

Hear the great testimony. The devil is surely the accuser of the saints: and because he does not contend before such a judge whom he can deceive, he cannot speak false accusations against us. He knows before whom he speaks. Therefore, since he cannot speak falsehoods against us, he seeks true things to speak. That is why he tempts, so that he may have something to say. This, therefore, is our adversary, who envies us the kingdom of heaven, who does not want us to be where he himself has been cast down from: "Does Job fear God for nothing?" Hence we are provoked by the adversary so that we may worship God freely, when he, seeking what to accuse us of, thought he had found something significant because he said: "Does Job fear God for nothing?" Not because he had seen his heart, but because he saw his riches. We must be careful not to love God for a reward. For what, will you love God for a reward? What kind of reward is it that God will give you? Whatever else He gives you, it is less than He Himself. You do not worship freely if you worship to receive something from Him. Worship freely, and you will receive Him: for God keeps Himself for you, to enjoy. And if you love what He made, how great is He who made them? If the world is beautiful, how great is the Creator of the world? Therefore, tear your heart from the love of the creature, so that you may adhere to the Creator, and say what is written in the psalm: "But it is good for me to cling to God." — SERMON 385:5

Salmos 73:28

If you recognize that you have received the virtues that you have, and if you return thanks to him from whom you have received them, directing them to his service even in your secular office; if you rouse the people subject to your authority and lead them to worship God, both by the example of your own devout life and by your zeal for their welfare, whether you rule them by love or by fear; if, in working for their greater security, you have no other aim than that they should thus attain to him who will be their happiness—then yours will be true virtues, then they will be increased by the help of him whose bounty lavished them on you, and they will be so perfected as to lead you without fail to that truly happy life that is none other than eternal life. In that life, evil will no longer have to be distinguished from good by the virtue of prudence, because there will be no evil there; adversity will not have to be borne with fortitude, because there will be nothing there but what we love; temperance will not be needed to curb our passions, because there will be no enticements to passion there; nor shall we have to practice justice by helping the poor out of our abundance, for there we shall find no poor and no needy. There will be but one virtue there, and it will be the same as the reward of virtue, which the speaker in the sacred writings mentions as the object of his love: "But it is good for me to stick close to my God." This will constitute the perfect and eternal wisdom, as it will constitute the truly happy life, because to attain it is to attain the eternal and supreme good, and to stick close to God forever is the sum of our good. Let this be called prudence because it will cling most providently to the good that cannot be lost, and fortitude because it will cling most stoutly to the good from which it cannot be parted, and temperance because it will cling most chastely to the good in which there is no corruption, and justice because it will cling most uprightly to the good to which it is deservedly subject. — LETTER 155

Salmos 73:28

I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages from the Old Testament parallel to those I have been quoting from the New Testament. For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cleave to God?" Does not this one word cleave express all that the apostle says at length about love? And do not the words, It is good, point to the apostle's statement, "All things issue in good to them that love God?" Thus in one clause and in two words the prophet sets forth the power and the fruit of love. — OF THE MORALS OF THE CATHOLIC CHURCH 16:26

Salmos 73:28

There were philosophers of this age; some believed that there was no happiness unless one lived according to the flesh and placed the good of man in bodily pleasure. These philosophers were called Epicureans, named after a certain Epicurus, their founder and teacher, and others like him. However, there were others, proud as if distancing themselves from the flesh, who placed all their hope of happiness in their soul and placed the highest good in their virtue. The affection of piety recognized the voice of the Psalm in you: you know, you recognize, you have learned how they were mocked in the holy Psalm: "Those who trust in their own strength." Such were the philosophers called Stoics. Those lived according to the flesh, these lived according to the soul, and neither the former nor the latter lived according to God. Therefore, when the Apostle Paul came to the city of the Athenians, where these schools of philosophers flourished with zeal and disputation, as is read in the Acts of the Apostles; where I rejoice that you anticipate our discourse by recognition and reflection, as it is written there: "They conversed with him, certain Epicurean and Stoic philosophers"; they conversed with him, those living according to the flesh, they conversed with him, those living according to the soul, he conversed with them, living according to God. The Epicurean said: "To enjoy the flesh is good for me." The Stoic said: "To enjoy my mind is good for me." The Apostle said: "But for me, to adhere to God is good." The Epicurean said: "Blessed is he whose joy comes from the pleasure of his flesh." The Stoic said: "Rather, blessed is he whose joy comes from the virtue of his soul." The Apostle said: "Blessed is he whose hope is in the name of the Lord." The Epicurean errs: for it is false that a man is blessed whose joy comes from the pleasure of his flesh. The Stoic is also deceived: for it is false, and entirely mendacious, that a man is blessed whose joy comes from the virtue of his soul. Blessed, therefore, is he whose hope is in the name of the Lord. And because they are vain and lie: "And he did not look," he said, "on vanities and false insanities." — SERMON 156:7