Augustine of Hippo

"And the way of sinners He shall root out." What is, "the way of sinners"? To mock at these things which we say. Who is an orphan, who a widow? What kingdom of heaven, what punishment of hell is there? These are fables of the Christians. To what I see, to that will I live: "let us eat and drink, for tomorrow we die." [1 Corinthians 15:32] Beware lest such men persuade you of anything: let them not enter through your ears into your heart; let them find thorns in your ears: let him, who seeks to enter thus, go away pierced: for "evil communications corrupt good manners." [1 Corinthians 15:33] But here perhaps you will say, "Wherefore then are they prosperous? Behold, they worship not God, and commit every kind of evil daily: yet they abound in those things, through want of which I toil." Be not envious against sinners. What they receive, you see, what is in store for them, do you not see?...Will you not believe even the Lord your God, who says, "Broad and spacious is the way that leads to destruction, and many there be that walk by it"? [Matthew 7:13] This "way the Lord will root out." And, when "the way of sinners" has been "rooted out," what remains for us? "Come, you blessed of My father, enjoy the Kingdom;" [Matthew 25:34] "The Lord shall reign for ever" [Psalm 146:10]. "O Sion, your God" shall reign for ever; surely your God will not reign without you. "For generation and generation." He has said it twice, because he could not say it for ever. And think not that eternity is bounded by finite words. The word eternity consists of four syllables; in itself it is without end. It could not be commended to you, save thus, "for generation and generation." Too little has he said: if he spoke it all day long, it were too narrow: if he spoke it all his life, must he not at length hold his peace? Love eternity: without end shall you reign, if Christ be your End, with whom you shall reign for ever and ever. Amen.

Who is "our God," that praise should be pleasant to Him? He makes Himself sweet to us, He commends Himself to us; thanks to His condescension...."But God commends His love to us"..."in that, while we were yet sinners, Christ died for us." [Romans 5:8] ...Let us see whether it be the commendation which the Apostle speaks of, that Christ died for the sinners and ungodly: "the Lord who builds up Jerusalem, and gathers the dispersions of Israel" [Psalm 147:2]. For the people of Jerusalem are the people of Israel. It is Jerusalem "eternal in the heavens," whereof the Angels are citizens also....All the citizens then of that city, through "seeing God," rejoice in that great and wide and heavenly city; they gaze upon God Himself. But we are wanderers from that city, driven out by sin, that we should not remain there; weighed down by mortality, that we should not return there. God looked back on our wandering, and He who "builds up Jerusalem," restored the part that had fallen. How restored He the part that had fallen?...He sent then to our captive estate His Son as a Redeemer. Take with You, said He, a bag, bear therein the price of the captives. For He put on Him our mortal flesh, and therein was the Blood, by the shedding of which we were to be redeemed. With that Blood He "gathered the dispersions of Israel." And if He gathered them that before were dispersed, how must we strive that they be gathered who now are dispersed? If the dispersed have been gathered, that in the Hand of the Builder they might be fashioned into the building, how should they be gathered who through disquiet have fallen from the Hand of the Builder? Behold whom we praise; behold to whom we owe praise all our life long.

How does He gather? What does He in order to gather? "Who heals the bruised in heart" [Psalm 147:3]. Behold the way in which the dispersions of Israel are gathered, by the healing of the bruised in heart. They who are not of a bruised heart, are not healed. What is to bruise the heart? Let it be known, brethren, let it be done, that you may be able to be healed. For it is told in many other places of Scripture;..."the sacrifice of God is a troubled spirit, a bruised and contrite heart God will not despise." He heals then the bruised in heart, for He draws near unto them to heal them; as is said in another place, "the Lord is near unto them who have bruised their heart." Who are they that have "bruised their heart"? The humble. Who are they that have not "bruised their heart"? The proud. The bruised heart shall be healed, the puffed up heart shall be dashed down. For for this purpose perhaps is it dashed down, that being bruised it may be healed. Let not our heart then, brethren, desire to be set upright, before it be upright. It is ill for that to be uplifted which is not first corrected....

"Who tells the number of the stars, and calls them all by their names" [Psalm 147:4]. What great matter is it for God to "tell the number of the stars"! Men even have endeavoured to do this; whether they have been able to achieve it, is their concern; they would not however attempt it, did they not think that they should achieve it. Let us leave alone what they can do, and how far they have attained; for God I think it no great matter to count all the stars. Or does He perhaps go over the number, lest He should forget it? Is it any great thing for God to number the stars, by whom "the very hairs of your head are numbered"? [Matthew 10:30] The stars are certain lights in the Church comforting our night; all of whom the Apostle says, "In the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding the Word of life." [Philippians 2:15] These stars God counts; all who shall reign with Him, all who are to be gathered into the Body of His only-begotten Son, He has counted, and still counts them. Whoso is unworthy, is not even counted. Many too have believed, or rather may, with a kind of shadowy appearance of faith, have attached themselves to His people: yet He knows what He counts, what He winnowes away. For so great is the height of the Gospel, that it has come to pass as was said, "I have declared, and have spoken: they are multiplied above number:" there are then among the people certain supernumeraries, so to speak. What do I mean by supernumeraries? More than will be there. Within these walls are more than will be in the kingdom of God, in the heavenly Jerusalem; these are above the number. Let each one of you consider whether he shines in darkness, whether he refuses to be led astray by the dark iniquity of the world; if he be not led astray, nor conquered, he will be, as it were, a star, which God already numbers. "And calling them all by their names," he says. Herein is our whole reward. We may have certain names with God, that God may know our names, this we ought to wish, for this to act, for this to busy ourselves, as far as we are able; not to rejoice in other things, not even in certain spiritual gifts....When the disciples returned from their mission exulting, and saying, "Lord, even the devils are subject unto us in Your Name" [Luke 10:17] — then He (knowing that many would say, "have we not in Your Name cast out devils?" to whom He should say, "I know you not") said, "In this rejoice not, that the devils are subject unto you; but rather rejoice, because your names are written in heaven." [Luke 10:20]

"Great is our Lord" [Psalm 147:5]. The Psalmist is filled with joy, he has poured out his words wonderfully: yet somewhat he was unable to speak, and how availed he to think on it? "And great is His power, and of His understanding is no numbering." He who "numbers the stars," Himself cannot be numbered. Who can expound this? Who can worthily even imagine what is meant by, "and of His understanding is no number"?...Whatsoever then that is infinite this world contains, though it be infinite to man, yet is not to God: too little is it to say, to God: even by the angels it is numbered. His understanding surpasses all calculators; it cannot be counted by us. Numbers themselves who numbers? What than is there with God? Wherewith made He all things, and where made He all things, to whom it is said, "You have arrayed all things in measure, number, and weight"? [Wisdom 11:20] Or who can number, or measure, or weigh, measure and number and weight themselves, wherein God has ordered all things? Therefore, "of His understanding is no number." Let human voices be hushed, human thoughts still: let them not stretch themselves out to incomprehensible things, as though they could comprehend them, but as though they were to partake of them, for partakers we shall be....Partakers then we shall be: let none doubt it: Scripture says it. And of what shall we be partakers, as though these were parts in God, as though God were divided into parts? Who then can explain how many become partakers of one single substance? Require not then that which I think ye see cannot fitly be said: but return to the healing of the Saviour, bruise your heart. He will guide it, He will bind it up where it is broken, He will make it perfectly sound; and then those things will not be impossible with us, which now are impossible. For it is good that he confess weakness, who desires to attain to the divine nature.

"The Lord takes up the gentle" [Psalm 147:6]. For example; you understand not, you fail to understand, canst not attain: honour God's Scripture, honour God's Word, though it be not plain: in reverence wait for understanding. Be not wanton to accuse either the obscurity or seeming contradiction of Scripture. There is nothing in it contradictory: somewhat there is which is obscure, not in order that it may be denied you, but that it may exercise him that shall afterward receive it. When then it is obscure, that is the Physician's doing, that you may knock. He willed that you should be exercised in knocking; He willed it, that He might open to you when you knock. By knocking you shall be exercised; exercised, you shall be enlarged; enlarged, you shall contain what is given. Be not then indignant for that it is shut; be mild, be gentle. Kick not against what is dark, nor say, It were better said, if it were said thus. For how can you thus say, or judge how it is expedient it be said? It is said as it is expedient it be said. Let not the sick man seek to amend his remedies: the Physician knows how to temper them: believe Him who cares for you. Therefore what comes next?..."The Lord takes up the gentle, but humbles the sinners even to the ground," he intended a certain sort of sinners to be understood, from the gentleness mentioned first. By sinners then in this place, we understand the fierce, and those who are not gentle. Wherefore does He "humble them even to the earth"? They carp at objects of understanding, they shall perceive only things earthly.

..."Who covers the heaven with clouds, who prepares rain for the earth" [Psalm 147:8]. Now you are alarmed, because you can not see the heaven: when it has rained you shall gather fruit, and shall see clear sky. Perhaps our God has done this. For had we not the obscurity of Scripture as an occasion, we should not say to you those things wherein ye rejoice. This then perhaps is the rain whereat ye rejoice. It would not be possible for it to be expressed to you by our tongue, were it not that God covers with clouds of figures the heaven of the Scriptures. For this purpose willed He that the words of the Prophets should be obscure, that the servants of God might afterwards have that by interpreting which they might flow over the ears and hearts of men, that they might receive from the clouds of God the fatness of spiritual joy. "Who makes grass to grow upon the mountains, and herb for the service of men." Behold the fruit of the rain. "Who makes," says he, "grass to grow upon the mountains." Does it not also grow upon the low ground? Yes, but it is a great thing that it grows "on the mountains."...For nothing could be more barren than the hard mountains. "And herb for the service of men." What "service"? Listen to Paul himself. "And ourselves," says he, "your servants for Jesus Christ's sake." [2 Corinthians 4:5] He who said, "If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?" yet said, that he was a "servant." For we are your servants, brethren. Let none of us speak of himself, as though he were greater than you. We shall be greater if we are more humble. "But whosoever will be great among you" (it is the Lord's saying), "shall be your servant." [Matthew 20:26] Paul the Apostle, indeed, living by his own labour, refused even to receive "the grass of the mountains;" he chose to want; nevertheless, the mountains gave "grass." Because he chose not to receive, ought the mountains therefore not to give, and so to remain barren? Fruit is due to the rain, food is due to the servant, as the Lord says, "Eat such things as they give you:" and that they should not think that they gave anything of their own, He added, "for the labourer is worthy of his hire." [Luke 10:7-8]

"And gives unto the cattle their food" [Psalm 147:9]. These are the cattle he means, even God's flocks. God defrauds not His flock of their food through men, for whose "service He makes the grass to grow." "And to the young of the ravens that call upon Him." Shall we perchance think this, that the ravens call upon God to give them their food? Think not that the unreasoning creature calls upon God: no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest you think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. Who are "the young of the ravens"? The Israelites used to say that they alone were righteous, because to them the Law had been given: all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks: but did they continue so? Although the ravens themselves, our fathers, did not, yet we, "the young of the ravens," do call upon God. [1 Peter 1:18] ...For "the young of the ravens," who seemed to worship the images of their forefathers, have advanced, and turned to God. And now you hear "the young of the ravens" calling upon the one God. What then? Do you say to "the young of the ravens," "have you left your father?" Plainly I have, says he; for he is a raven who calls not upon God. I, "the young of the raven," do call upon God.

"Praise in unison, O Jerusalem, your God" [Psalm 147:12]. Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what will you then do, O Jerusalem? Surely toil and groaning will pass away. What will you do? Will you plough, or sow, or plant vines, or make voyages, or trade? What will you do? Will it still be your duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider your numbers, consider on all sides your company: see whether any hungers, for you to give bread to; see whether any thirsts, for you to give a cup of cold water to; see whether any is a stranger, for you to take in; see whether any is sick, for you to visit; see whether any is at strife, for you to reconcile him; see whether any is dying, for you to bury him. What then will you do? "Praise in unison, O Jerusalem, your God." Behold, this is your business. As is wont to be said in inscriptions, "Use it and be happy."

He says, "He has made strong the bars of your gates" [Psalm 147:13]. The making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, "He has made strong the bolts of your gates." Observe, beloved. He bids Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offenses. Many where we wish not, enter in: many though we wish it not, go out: therefore offenses are frequent. "And because iniquity has abounded," says the Truth, "the love of many waxes cold:" [Matthew 24:12] because men come in whom we cannot discern, because men go out whom we cannot retain. Wherefore is this? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this? Because as yet it is the threshing-floor, not yet the garner. What therefore will be then, save no fear that anything of this kind will happen? He said not only, He has set, but, "He has made strong the bars of your gates." Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when you have entered it will be said: only be thou in the number of virgins, who carried their oil with them....

"Who sends forth His Word to the earth" [Psalm 147:15]. Behold, on earth we toil, weary, fainting, sluggish, cold: when should we be raised up to the fat of wheat that satisfies, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. "Who sends forth His Word to the earth;" and to earth His Word came. How? Or what is His Word? "Even unto swiftness His Word runs." He said not, "His Word is swift," but, "His Word runs even unto swiftness." Let us understand, my brethren: He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becomes swift by swiftness....To what degree then does it run? "Even to swiftness." Increase as much as you will the swiftness of the Word, and say, It is as swift as this or that, as birds, as the winds, as the Angels; is any of these as great as swiftness itself, "even unto swiftness"? What is swiftness itself, brethren? It is everywhere; it is not in part. This belongs to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is "the Power of God and the Wisdom of God," [1 Corinthians 1:24] before He had taken flesh upon Him. If we think of God in the Form of God, the Word equal to the Father, this is the Wisdom of God, of which is said, "It reaches from one end to the other mightily." [Wisdom 8:1] What mighty speed! "It reaches from one end to the other mightily."...

We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving "the Word," which "runs even unto swiftness"? Or has abandoned us, though by the body we are depressed to the lowest depths? Did not He predestinate us, before we were born in this mortal and sluggish body? He then, who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entanglements begin to be unrolled. Behold, we are sluggish on this earth, and are as it were frozen here. And just as happens to the flakes of snow, for they freeze above, then fall down; so as love grows cold, human nature falls down to this earth, and involved in a sluggish body becomes like snow. But in that snow are predestined sons of God. For, "He gives snow like wool" [Psalm 147:16]. What is "like wool"? It means, of the snow which He has given, of these, who are as yet slow in spirit and cold, whom He has predestinated, He is about to make somewhat. For wool is the material of a garment: when we see wool, we look on it as a sort of preparation for a garment. Therefore since He has predestinated these, who at present are cold and creep on earth, and as yet glow not with the spirit of love (for as yet He speaks of predestination), God has given these as a sort of wool: He is about to make of them a garment. Rightly did the "raiment" of Christ "shine" on the mountain, "like snow." [Matthew 17:2] The raiment of Christ did shine like snow, as though of that snow a garment had already been made: of which wool, that is, of the snow which He gave like wool, they being as yet predestined, were sluggish: but wait, see what follows. Since He gave them as wool, a garment is made of them. For as the Church is called the Body of Christ, so is the Church also called the garment of Christ: hence comes that which is said by the Apostle, "that He might present it to Himself a glorious Church, not having spot or wrinkle." [Ephesians 5:27] Let Him then present unto Himself a glorious Church, not having spot or wrinkle; let Him make Himself a garment of that wool, which He had predestinated in the snow. While men are yet unbelieving, and cold, and sluggish, let Him make a garment of this wool. That it may be washed from spots, let it be cleansed by faith: that it may have no wrinkle, let it be stretched out upon the cross....

"Who sends His crystal like morsels of bread" [Psalm 147:17]. We need not spend our toil again in saying what crystal is. We have already said it, and I do not think that you, beloved, have forgotten it. What is then, "He sends His crystal like morsels of bread"? What is "crystal"? It is very hard, it is very tightly congealed; it can not, like snow, be easily melted. Snow, hardened by many years' duration, and by the succession of ages, is called "crystal," and this "He sends like morsels of bread." What means this? They were too hard, no longer fit to be compared to snow, but to crystal; but they too are predestinated and called, and some of them even so as to feed others, to be useful to others also. And what need is there to enumerate many, whom we happen to know, this one and that one? Every one when he thinks can recall to mind how hardened and obstinate some of those whom he knows have been, how they have struggled against the truth; yet now they preach the truth, they have been made morsels of bread. Who is that one Bread? "We being many," says the Apostle, "are one Body in Christ;" [Romans 12:5] he says also, "we being many are one Bread and one Body." [1 Corinthians 10:17] If then the whole Body of Christ is one Bread, the members of Christ are morsels of Bread. Of some that are hard He makes members of Himself, and useful for feeding others....Behold, the Apostle Paul was a crystal, hard, resisting the truth, crying out against the Gospel, hardening himself, as it were, against the sun....Since then he was crystal, he appeared clear and white, but he was hard and very cold. How was he bright and white? "An Hebrew of the Hebrews; as touching the law, a Pharisee." Behold the brightness of crystal. Now hear the hardness of crystal. "As touching zeal, persecuting the Church" [Philippians 3:5-6] of Christ. Among the stoners of the holy martyr Stephen, was he, hard, perhaps harder than all. "For he kept the raiment of all who were stoning," [Acts 22:20] so that he stoned by the hands of all.