Augustine of Hippo

"My bone is not hid from You, which You have made in secret" [Psalm 139:15]. "His bone," he says. What the people call ossum, is in Latin called os. This is the word in the Greek. For we might think the word os is here the one which makes in the plural ora, not os (short), which makes ossa. He says 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," says he, a certain bone of mine, within, hidden; You have made within a bone for me in secret, yet is it not hidden from You. In secret have You made it, but have You therefore hidden it from Yourself? This my bone made by You in secret men see not, men know not: You know, who hast made. What "bone" then means 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 has made strong in secret in us, cannot be broken, yields 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.". ..Wherein do you glory? "In tribulations, knowing that tribulation works patience." [Romans 4:5] 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 makes 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 You have 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?

..."Your eyes did see Mine imperfect one, and in Your book shall all be written" [Psalm 139:16], 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 lies. 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 you have the day." [John 12:35] 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 Your book shall all be written"? When then did they "wander in the day"? When they understood not the Lord set upon earth.

"I will number them, and they shall be multiplied above the sand" [Psalm 139:18]. 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." [Matthew 10:30] "I have risen, and yet am I with You." Already have I suffered, says 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 You," 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 You," 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.

And then He tells what meanwhile, during this whole time when He already has risen, and remains still with the Father, He suffers by the intermixture of sinners in His Body, the Church, and by the separation of heretics. "If Thou, O God, shall slay the sinners (since You shall say in Your thought, Depart from Me, you 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." [Ephesians 4:18] For on account of elation they lose confession, and so they are slain, and in them is fulfilled what Scripture says, "Confession perishes from the dead, as from one that is not." [Sirach 17:28] 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 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, says, 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 You, Lord?" [Psalm 139:21]. 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." [Matthew 5:44] He says not, "who hate God." So he follows the pattern, and says, "Have not I hated those who hated You; Lord?" He says not, "Who have hated me." "And at Your enemies did I waste away." "Yours," 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 follows. "With a perfect hatred did I hate them" [Psalm 139:22]. What is, "with a perfect hatred"? I hated in them their iniquities, I loved Your 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 adds, "They became mine enemies." Not only as God's enemies, but as his own too does he now describe them. How then will he fulfil in them both his own saying, "Have not I hated those that hated You, 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.

Since then the Body of Christ is in the end to be severed in body also from the unholy and wicked, but now meanwhile groans among them, what does the "love of Christ among the daughters, as the lily among thorns"? [Song of Songs 2:2] What are her words? What her conscience? What is the "appearance of the king's daughter within"? Lo, hear what she says. "Prove me, O God, and know my heart" [Psalm 139:23]. Do Thou, O God, Thou prove me, Thou know; not man, not an heretic, who neither knows how to prove, nor can know my heart, whereas You prove, and know that I consent not to the deeds of the wicked, while they think that I can be defiled by the sins of others; so that, while I in my long wandering do what I mourn in another Psalm, that is, while I "labour for peace among them that hate peace," until I come to that Vision of peace, which is called Jerusalem, "which is the mother of us all," the city "eternal in the heavens;" they, contending, and falsely accusing and separating themselves, may "receive," not, evidently, in eternity, but "in vanity, their cities." Why this? Observe what follows.

"Deliver me, O Lord, from the wicked man" [Psalm 140:1]. Not from one only, but from the class; not from the vessels only, but from their prince himself, that is, the devil. Why "from man," if he means from the devil? Because he too is called a man in a figure. [Matthew 13:24-28] ...Now then being made light, not in ourselves, but in the Lord, [Ephesians 5:8] let us pray not only against darkness, that is, against sinners, whom still the devil possesses, but also against their prince, the devil himself, who works in the children of disobedience. "Deliver me from the unrighteous man." The same as "from the wicked man." For he called him wicked because unrighteous, lest perchance you should think that any unrighteous man could be a good man. For many unrighteous men seem to be harmless; they are not fierce, are not savage, do not persecute nor oppress; yet are they unrighteous, because, following some other habit, they are luxurious, drunkards, given to pleasure....Wicked then is every unrighteous man, who must needs be harmful, whether he be gentle or fierce. Whoever falls in his way, whoever is taken by his snares, will find how harmful is that which he thought harmless. For, brethren, even thorns prick not with their roots. Pull up thorns from the ground, handle their roots, and see whether you feel pain. Yet that in the upgrowth which causes you pain, proceeded from that root. Let not then men please you who seem gentle and kind, yet are lovers of carnal pleasure, followers of polluted lusts, let them not please you. Though as yet they seem gentle, they are roots of thorns....And so, my brethren, body of Christ, members of Christ groaning among such wicked men, whomsoever ye find hurrying headlong into evil lusts and deadly pleasures, at once chide, at once punish, at once burn. Let the root be burnt, and there remains not whence the thorn may grow up. If you cannot, be sure that you will have them as enemies. They may be silent, they may hide their enmity, but they cannot love you. But since they cannot love you, and since they who hate you must needs seek your harm, let not your tongue and heart be slow to say to God, "Deliver me, O Lord, from the unrighteous man."

"Preserve me, O Lord, from the hand of the sinner, from unrighteous men deliver me" [Psalm 140:4]. Here they wear their real colours, they are known; here we have no need to understand, but to act: we have need to pray, not to ask who they are. But how you should pray against such men, he explains in what follows. For many pray unskilfully against wicked men. "Who have imagined," says he, "to trip up my steps." Thus far it may be understood carnally. Every one has enemies, who seek to cheat him in trade, to rob him of money, where they are engaged together in business; every one has some neighbour his enemy, who devises how to bring mischief upon his family, to injure in some way his property and surely he devises this by deceit, by fraud, by devilish devices he endeavours to accomplish this: no one can doubt it. Yet not for these reasons are they to be guarded against, but lest they lay in wait for you and draw you to themselves, that is, separate you from the Body of Christ, and make you of their body. For as Christ is the Head of the good, so is the devil their head. What is, "to trip up my steps"? Not as though you should be deceived in the business you have with him, or he cheat you in a case which you have with him in the law courts. He has "tripped up your steps," if he have hindered you in the way of God; so that what you directed aright may stumble, or fall from the way, or fall in the way, or draw back from the way, or stop on the way, or go back to the place from whence it had come. Whatsoever has done this to you, has tripped you up, has deceived you. Against such snares as these pray thou, lest you lose your heavenly inheritance, lest you lose Christ your Joint-heir, for you are destined to live for ever with Him, who has made you an heir. For you are made an heir, not by one whom you are to succeed after his death, but One together with whom you are to live for ever.

And what remains? What remedy amid such ills, in such temptations, such dangers? "I said unto the Lord, You are my God" [Psalm 140:6]. Loud is the voice of prayer, it excites confidence. Is He not the God of the others? Of whom is not He God, who is the true God? Yet is He specially theirs, who enjoy Him, who serve Him, who willingly submit to Him. For the wicked too, though unwillingly, are subject to Him...."Hear with Your ears the voice of my prayer." He did not say, "Hear with Your ears my prayer;" but, as though expressing more plainly the affection of his heart, " the voice of my prayer," the life of my prayer, the soul of my prayer, not that which sounds in my words, but that which gives life to my words. For all other noises without life may be called sounds, but not words. Words belong to those that have souls, to the living. But how many pray to God, yet have neither perception of God, nor right thoughts concerning God! These may have the sound of prayer, the voice they cannot, for there is no life in them. This was the voice of the prayer of one who was alive, forasmuch as he understood that God was his God, saw by Whom he was freed, perceived from whom he was freed.

Commending this to the ears of God, let him say, "Lord, Lord." Thou Lord-Lord, that is, most truly Lord, not like the lords-men, not like the lords who buy with money-bags, but the Lord who buys with His Blood. "Lord, Lord, Thou strength of my health" [Psalm 140:7], that is, who givest strength to my health. What is the meaning of "strength of my health"? He complained of the stumbling-blocks and snares of sinners, of wicked men, vessels of the devil, that barked around him and laid snares around him, of the proud that envy the righteous. But He immediately added a comfort, "He that shall endure unto the end, the same shall be saved." This he observed and feared, and, distressed at the abundance of iniquities, turned himself to hope. Verily I shall be saved, if I endure unto the end: but endurance, so as to win salvation, pertains unto strength; You are "the strength of my salvation;" You make me to endure, that I may attain salvation....Toiling then in this warfare, he looked back to the grace of God; and because already he had begun to be heated and parched, he found, as it were, a shade, whereunder to live. "You have overshadowed my head in the day of battle:" that is, in the heat, lest I be heated, lest I be parched.

"Deliver me not over, O Lord, by my own longing to the sinner" [Psalm 140:8]. Behold to what end Your overshadowing shall avail for me, that I suffer not heat from myself. And what could that "sinner" do to me, rage as he would? For wicked men raged against the martyrs, dragged them away, bound them with chains, shut them up in prisons, slew them with the sword, exposed them to wild beasts, consumed them with fire: all this they did; yet did not God deliver them over to the sinners, because they were not delivered over by their own longing. This then pray with all your might, that God "delivered you not over by your own longing to the sinner." For thou by your own longing givest place to the devil. For lo, the devil has set before you gain, invited you to dishonesty; you can not have the gain, unless thou commit the dishonesty: the gain is the bait, dishonesty the snare: do thou so look on the bait, that you see the snare also; for you can not obtain the gain, unless thou commit the dishonesty; and if you commit the dishonesty, you will be caught....Hence is your head overshadowed in the day of battle. For longing causes heat, but the overshadowing of the Lord tempers longing, that we may be able to bridle that whereby we were being hurried away, that we be not so heated as to be drawn to the snare. "They have thought against me; leave me not, lest perchance they be exalted." You have in another place, "They that oppress me will exult if I be moved." Such are they, because such is the devil also himself....

"Coals of fire shall fall upon them upon earth, and You shall cast them down" [Psalm 140:10]. What is, "upon earth"? Here, even in this life, here "coals of fire shall fall upon them." What are, "coals of fire"? We know these coals. Are they different from those of which we are about to speak? For these I see avail for punishment, those that I am about to speak of, for salvation. For we have spoken of certain coals, when man was seeking aid against a treacherous tongue....The examples of the "coals" are added to the wound of the arrows (for I need not fear to say "the wound," when the Spouse herself says, "I am wounded with love" ), and then the hay is consumed, and so they are called "devouring coals." The hay is devoured, but the gold is purified, and the man exchanges death for life, and begins to be himself too a burning coal; such a coal as was the Apostle, "who before was a blasphemer and a persecutor and injurious," a coal black and extinguished; but when he had obtained mercy, he was set on fire from heaven, the voice of Christ set him on fire, all the blackness in him perished, he began to be fervent in spirit, to set others on fire with that wherewith he was set on fire himself....