Cassiodorus — Commentary on Scripture

Because of his strength will I wait upon thee: for God is my defence.

There remains the Pelagians’ second act of wickedness, because they posit free will to such a degree in human strength that they think that they by themselves, apart from the grace of God, can conceive of some good or do it. But if this were the case, why would the prophet say, “O my God, his mercy will precede me”? When you hear that you were preceded by the mercy of the Lord, one is given to understand that nothing of yours preceded God’s mercy. In another psalm he also says, “Unless the Lord builds the house, they labor in vain who built it.” Again he says, “The steps of a person are directed by the Lord and he delights exceedingly in his way.” In another place the psalmist also attests, “The Lord raises up those who have been broken; the Lord loosens those who have been shackled; the Lord gives light to the blind.” When you hear that the Lord goes before, builds, directs and raises up, unbinds and illumines without any preceeding merits, what of your own do you recognize that you have begun except only that by which you are rightly damned for your haughtiness?… But you interpret…

There remains the Pelagians’ second act of wickedness, because they posit free will to such a degree in human strength that they think that they by themselves, apart from the grace of God, can conceive of some good or do it. But if this were the case, why would the prophet say, “O my God, his mercy will precede me”? When you hear that you were preceded by the mercy of the Lord, one is given to understand that nothing of yours preceded God’s mercy. In another psalm he also says, “Unless the Lord builds the house, they labor in vain who built it.” Again he says, “The steps of a person are directed by the Lord and he delights exceedingly in his way.” In another place the psalmist also attests, “The Lord raises up those who have been broken; the Lord loosens those who have been shackled; the Lord gives light to the blind.” When you hear that the Lord goes before, builds, directs and raises up, unbinds and illumines without any preceeding merits, what of your own do you recognize that you have begun except only that by which you are rightly damned for your haughtiness?… But you interpret these words and others similar to them with the most evil intention, namely, in order that you may believe that people take the beginning of their good will from their own powers and afterwards receive the help of grace, so that (it is wrong for this even to be uttered!) we are the cause of his kindness rather than he being the cause of his own kindness.

Psalms 68:2-6

As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

“As smoke vanishes, so may they vanish! As wax flows from the face of the fire, so may sinners perish from the face of God!” In those two verses, through a double simile, the punishment of sinners is foretold. The smoke is a dark gathering of mass that arises under that destructive flame. The higher the smoke rises up, the thinner it becomes throughout the void. Sinners are deservedly likened to smoke inasmuch as they produce smoke-bearing deeds from the flame of their wickedness. Although these deeds arise to heights, as their arrogance ensures, they must needs vanish like smoke by their own conceit. The other comparison to sinners follows. Wax is a soft and pliable substance gathered from honeycombs. It is dissolved by the heat of the fire so that its bodily nature is taken away from within. The image of wax is aptly applied to sinners because at the judgment sinners will be undone in this way before the face of God himself, just as the delicacy of wax is consumed by a nearby fire. And see that here he does not say that sinners, who must be tortured with everlasting fire, can be co…

“As smoke vanishes, so may they vanish! As wax flows from the face of the fire, so may sinners perish from the face of God!” In those two verses, through a double simile, the punishment of sinners is foretold. The smoke is a dark gathering of mass that arises under that destructive flame. The higher the smoke rises up, the thinner it becomes throughout the void. Sinners are deservedly likened to smoke inasmuch as they produce smoke-bearing deeds from the flame of their wickedness. Although these deeds arise to heights, as their arrogance ensures, they must needs vanish like smoke by their own conceit. The other comparison to sinners follows. Wax is a soft and pliable substance gathered from honeycombs. It is dissolved by the heat of the fire so that its bodily nature is taken away from within. The image of wax is aptly applied to sinners because at the judgment sinners will be undone in this way before the face of God himself, just as the delicacy of wax is consumed by a nearby fire. And see that here he does not say that sinners, who must be tortured with everlasting fire, can be consumed here in their own substance (just as some of those in error attempt to say), but he says that they will perish before the face of God because they will never come to his grace and kindness. And note that the figure of speech in these verses is a parable, that is, a comparison of items dissimilar in kind, for smoke and wax are recognized to have been compared to sinners.

Psalms 68:21-27

But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

“Nonetheless, God shattered the heads of his enemies and of those who walk in their sins through a head of hair.” Lest the evils of the obstinate be thought to be unpunished, he says, “Nonetheless God shattered the heads of his enemies,” so that you would recognizes that punishment also comes upon the treacherous and obstinate. The “heads of the enemies” are indeed the authors of the Jewish rebellion, but also without doubt the teachers of the heretics. For the former persecuted Christ in the flesh, but the latter rage furiously against the very deity (if one can even mention such a blasphemous thing!). Next follows the phrase “of those who walk through a head of hair,” that is, who seek such minutia of pretenses so that they seem to be able to walk through the very heads of hair and scrutinize them thoroughly. This refers to the cunning of empty questions, which abandon matters that would be useful and seek after unnecessary matters in their abominable arguing. And in order to attest to their studies as idle, he adds “in their sins,” because their thinking was foolish, which led the…

“Nonetheless, God shattered the heads of his enemies and of those who walk in their sins through a head of hair.” Lest the evils of the obstinate be thought to be unpunished, he says, “Nonetheless God shattered the heads of his enemies,” so that you would recognizes that punishment also comes upon the treacherous and obstinate. The “heads of the enemies” are indeed the authors of the Jewish rebellion, but also without doubt the teachers of the heretics. For the former persecuted Christ in the flesh, but the latter rage furiously against the very deity (if one can even mention such a blasphemous thing!). Next follows the phrase “of those who walk through a head of hair,” that is, who seek such minutia of pretenses so that they seem to be able to walk through the very heads of hair and scrutinize them thoroughly. This refers to the cunning of empty questions, which abandon matters that would be useful and seek after unnecessary matters in their abominable arguing. And in order to attest to their studies as idle, he adds “in their sins,” because their thinking was foolish, which led them to their faults. Examples are the Manicheans, the Priscilians, the Donatists, the Montanists and others who mix themselves with the stenches of their filthy teaching.

Psalms 69:4-7

They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

The phrase “It was made a reproach against me” follows. The good are always a reproach to the wicked, because the good by no means acquiesce to the crimes of the wicked and withdraw from them and are not joined them by any association. They attest to those reproaches, boxings of the ears, scourgings and spittings, which our Lord the Savior endured at the hands of the maddened mob.

Psalms 71:2-3

Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.

“Deliver me in your righteousness and rescue me; incline your ear to me and deliver me.” When he says “in your righteousness,” he seeks divine mercy. In other words it pertains to his righteousness to spare a suppliant. For thus it pleased his righteousness to forgive a person who is known to condemn his own deeds. He says, “Deliver me from the pressing dangers; rescue me from the power of the devil,” so that he may not be condemned with him forever. When he says “incline,” he professes that he is humbly prostrate, because unless divine grace is inclined to freeing someone, he is not able to arrive by his own merits at that mercy which he desires. For it is not the merit of anyone that reaches God, but rather he himself is merciful and comes straightaway to sinners.

Psalms 71:15

My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.

Then follows the clause “because I have not known business transactions.” That part of the verse is recognized to create a problem unless it is well investigated. For if every person of business must be altogether condemned, not even those who are known to exercise the remaining arts are able to escape this condemnation. For what else is “business” other than to wish to make more expensive those things which can be sold for cheaper? We read in the lives of the fathers that that most holy man, Paphnutius, was obtained by a businessman in accordance with a revelation, and today in the church of God there are those who handle merchandise but are in the faith. A most foul deed is condemned, not an honest matter, just as we read that a rich man will not enter into the kingdom of heaven, although Job, Abraham, Isaac, Jacob and the patriarchs were nonetheless wealthy in their possessions. Therefore, this passage is thinking of those horrible people of business, who give no thought at all to the righteousness of the Lord but, owing to their immodest quest for money, are contaminated by their…

Then follows the clause “because I have not known business transactions.” That part of the verse is recognized to create a problem unless it is well investigated. For if every person of business must be altogether condemned, not even those who are known to exercise the remaining arts are able to escape this condemnation. For what else is “business” other than to wish to make more expensive those things which can be sold for cheaper? We read in the lives of the fathers that that most holy man, Paphnutius, was obtained by a businessman in accordance with a revelation, and today in the church of God there are those who handle merchandise but are in the faith. A most foul deed is condemned, not an honest matter, just as we read that a rich man will not enter into the kingdom of heaven, although Job, Abraham, Isaac, Jacob and the patriarchs were nonetheless wealthy in their possessions. Therefore, this passage is thinking of those horrible people of business, who give no thought at all to the righteousness of the Lord but, owing to their immodest quest for money, are contaminated by their burdening their merchandise more with their perjuries than by their prices. The Lord threw such people out of the temple and said, “Do not make the home of my Father a place of business, a den of thieves.” Therefore, as I think, we must adopt the following understanding so as to read, “My mouth proclaimed your righteousness because I did not know business transactions, namely those which are stained with bad deeds.”

Psalms 74:12 · 2 passages

For God is my King of old, working salvation in the midst of the earth.

“But God is our king before the ages; he has worked salvation in the midst of the earth.” That understanding of Asaph, which the superscription was predicting and foretelling in the spirit of prophecy that the Savior the Lord would come, pertains to the second section and lists in a rhetorical tour de force how many miracles he has done in heaven and on earth. And that he was speaking about his incarnation—lest anyone might think that he was a temporal lord—he attests that he had already been a king before the foundation of the world, as he himself says in the gospel, “I was born in this [age].” For the times are called ages [secula] because they roll back into themselves [in se]. Next comes the phrase, “He worked salvation in the midst of the earth.” Although this can also be understood to refer to the miraculous deeds which he is recognized to have done visibly before people, nonetheless we would take this better to refer to the salvation of souls, which he did through his life-giving preaching.

“You strengthened the sea in your power; you crushed the heads of dragons on the waters.” And truly it would show what he said earlier—namely, that the Lord the Savior was king before the ages, who deigned to suffer for us, so that he would destroy death by dying, bestow freedom to the captives and recompense to the guilty—so he repeats the miracles which he had once done among the nation of the Jews. For he strengthened the watery deeps of the Red Sea, when the water was divided in two walls so as to make the ship-traversing sea into a path of dry land. Next comes “You crushed the heads of dragons on the waters.” The mystery of the earlier miracle explains well enough that that prefigurement of the crossing of the Red Sea was pointing to the waters of Holy Baptism, where the heads of dragons, that is, of unclean spirits, were made nothing because the salvific font makes clean the souls which the demons make unclean with the filth of their sins.

Psalms 74:23

Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.

Next comes “May the haughtiness of those who hate you always ascend to you.” We note that this has been aptly spoken concerning the Romans, about whom he says earlier, “In the middle of your hall they have placed their standards,” in order to move the Almighty Judge most vehemently against the enemies of Jerusalem. Their haughtiness is what the Lord especially curses, for through it both the angel fell and the blessed state of the first man departed. And consider how wisely the sharpest vice was placed last so that he might say after everything that one item what would be kept in the confines of memory. Thus those who have been devoted to the Lord with a pure mind deplore simply and wisely; thus those who obey the godly rules pour forth their complaint, although they do not know how to be deceived by their grief, however excessive it is.

Psalms 75:1

To the chief Musician, Altaschith, A Psalm or Song of Asaph. Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.

“We will confess to you, O God; we will confess to you and call upon your name; I will tell all your miracles.” In this one verse the rule of holy devotion is explained in an orderly manner, for that Jewish people which would believe in Christ the Lord, whom the title admonishes, “Do not destroy forever,” breaks forth in voice and promises most devoutedly its confession. To confess (as we have often said) is to profess something in a conversation with many people. For even if one person is said to confess, he or she is understood to be allied with others who have already preceded in the faith or who will follow them. Next is the phrase, “We will confess to you.” The repetition itself attests to the solidity of the promise, which is never put forth in a transitory manner, but rather only when the firmness of the mind is being indicated, as in such phrases as “My heart is prepared, O God, my heart is prepared” and phrases similar to them. The word “to you” was said so that the worship of other gods might be denied because it is the true devotion that rightly reveres the Creator alone…

“We will confess to you, O God; we will confess to you and call upon your name; I will tell all your miracles.” In this one verse the rule of holy devotion is explained in an orderly manner, for that Jewish people which would believe in Christ the Lord, whom the title admonishes, “Do not destroy forever,” breaks forth in voice and promises most devoutedly its confession. To confess (as we have often said) is to profess something in a conversation with many people. For even if one person is said to confess, he or she is understood to be allied with others who have already preceded in the faith or who will follow them. Next is the phrase, “We will confess to you.” The repetition itself attests to the solidity of the promise, which is never put forth in a transitory manner, but rather only when the firmness of the mind is being indicated, as in such phrases as “My heart is prepared, O God, my heart is prepared” and phrases similar to them. The word “to you” was said so that the worship of other gods might be denied because it is the true devotion that rightly reveres the Creator alone. And let us look carefully at the fact that to confess even once to an earthly judge often produces death, but frequent confession to God does not produce any danger, but salvation. The words are arranged in a beautiful order. He first says that he confesses, that is, he mourns his sins; afterwards he says that he calls upon the name of the Lord. For it is appropriate that we first purge our hearts by confession and in this way ought to call upon the name of the Lord to receive help. For to whom will he come other than to those whom he recognizes to be his own? But if he will call on him without feeling, he will appear to be demanding judgment upon himself, not forgiveness. Therefore, such things ought to be be stated in advance so that we may be able to call upon divine mercy with confidence.

Psalms 75:6-9

For promotion cometh neither from the east, nor from the west, nor from the south.

The cup of the Lord is at any rate “filled with mixed wine.” Although it is constantly drunk, nonetheless it is never fully drained. But when he says “mixed wine,” he is pointing to the New and Old Testaments, which make a salvific drink for souls when both are mixed. The Jews drink wine only, but not mixed wine, because they do not want to receive the health of the New Testament. The Manichaeans also do not drink mixed wine because they partly accept the New Testament but spit out the sacraments of the old law in rash boldness. He added, “And he tips it from this to this.” This absolutely refers to the two peoples, namely the Jews and the Gentiles, because he took the cup from the mouth of the Jews who did not believe and tipped it for the Gentiles nations to drink instead. It is a blessed and secure refreshment to receive the cup of salvation from him, who always knows how to offer beneficial things. This manner of speaking is peculiar to sacred Scripture, since it is scarcely able to be found in secular writings (or at least as I think).

Psalms 76:4-5

Thou art more glorious and excellent than the mountains of prey.

“You marvelously illuminate from the eternal mountains.” He comes to the second part, where he explains in sequence the various miracles of the Lord. And to keep people from investigating where that illumination comes from, he added, “from the eternal mountains,” that is, from preachers, who are truly eternal mountains because they stand in constant and unchangeable loftiness. Earthly mountains are not permanent and they have no life. But preachers, who are always wise in the task of the Lord, know how to last forever. And he keeps the order of the truth in a beautiful way. He said that Lord illuminates through the eternal mountains, because he himself gave to the prophets and the apostles what was published through the whole world by their holy preaching. And keep in mind that by this epithet “eternal” he keeps separate true preachers from false ones. For the latter cannot be called “eternal” when they teach the corrupt things of their perversity and are destroyed along with their teachings.

Psalms 76:8-9 · 2 passages

Thou didst cause judgment to be heard from heaven; the earth feared, and was still,

“When God arose in judgment to save all the quiet of the earth.” That verse must be conjoined to the previous words, for he says, “The earth trembled and grew quiet when God arose in judgment.” It is well said that he arises in his judgment, seeing that Christ quietly endured all things when he was judged, although even at the final judgment he will render judgment amid all tranquility. But the word “arise” is interpreted from the custom of earthly judges, who are said to arise whenever they resolve something with unimpeded severity, because they seem to be shaken when they avenge the crimes that have been committed. And in order that you might not believe that that judgment will take place only for the damnation of evil people, he adds “to save all the quiet of the earth.” The quiet of the earth are those who are not seized by any vices of this world and whose will is not set on fire by them, but they conduct themselves with impartial moderation (as was said earlier) and are shown to have a tranquil peace of mind. They are saved because they receive the promised rewards by the gift…

“When God arose in judgment to save all the quiet of the earth.” That verse must be conjoined to the previous words, for he says, “The earth trembled and grew quiet when God arose in judgment.” It is well said that he arises in his judgment, seeing that Christ quietly endured all things when he was judged, although even at the final judgment he will render judgment amid all tranquility. But the word “arise” is interpreted from the custom of earthly judges, who are said to arise whenever they resolve something with unimpeded severity, because they seem to be shaken when they avenge the crimes that have been committed. And in order that you might not believe that that judgment will take place only for the damnation of evil people, he adds “to save all the quiet of the earth.” The quiet of the earth are those who are not seized by any vices of this world and whose will is not set on fire by them, but they conduct themselves with impartial moderation (as was said earlier) and are shown to have a tranquil peace of mind. They are saved because they receive the promised rewards by the gift of the Lord.

“He has hurled judgment from heaven; the earth trembled and grew quiet.” Here that very power of judgment is explained, because from that height of power judgment descends in such a way as if it had been a javelin sent by a very strong and unerring hand. But a lance of that kind brings about a temporal ill, but God’s judgment will wound the ungodly with an eternal blow. Next come the words “The earth trembled and grew quiet.” Here (as often has been mentioned) the earth means the stout and most noxious sinners, who must be condemned by the authority of God’s verdict. They will tremble when they hear, “Go into the eternal fire.” They will grow quiet when they are received into everlasting damnation. But that sort of quiet is without any rest, for they will make their evil works grow quiet, but they will not be quiet amid their punishment, inasmuch as they must be tortured with the eternal flame.

Psalms 81:3-4

Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

“Sound the trumpet at the beginning of the month, on the day of your notable solemnity.” We must also consider that we are commanded through the instruments of the musical discipline both to play the lyre for the Lord and to observe the day of solemnity, so that every action of ours may be directed to the Lord and offered to his ears in most pleasant music, just as musical instruments are directed towards a sweet-sounding melody and coalesce smoothly into one harmony. For there is great power and delightful knowledge in that discipline, which the teachers of secular literature (as God graciously granted them to know, since he bestows everything that is useful) made able to be discerned through their theoretical writings, namely those things which in the nature of matter were previously held in secret. Therefore, the first division of this discipline is harmony, rhythm and meter. The second is a division of instruments into percussion, stringed instruments and blown instruments. The third is divided into six harmonies. The fourth is divided into fifteen tones. Thus, the power of all t…

“Sound the trumpet at the beginning of the month, on the day of your notable solemnity.” We must also consider that we are commanded through the instruments of the musical discipline both to play the lyre for the Lord and to observe the day of solemnity, so that every action of ours may be directed to the Lord and offered to his ears in most pleasant music, just as musical instruments are directed towards a sweet-sounding melody and coalesce smoothly into one harmony. For there is great power and delightful knowledge in that discipline, which the teachers of secular literature (as God graciously granted them to know, since he bestows everything that is useful) made able to be discerned through their theoretical writings, namely those things which in the nature of matter were previously held in secret. Therefore, the first division of this discipline is harmony, rhythm and meter. The second is a division of instruments into percussion, stringed instruments and blown instruments. The third is divided into six harmonies. The fourth is divided into fifteen tones. Thus, the power of all that most beautiful discipline is explained by such distinctions of ancient teachers; we read in the secular books that many miracles have occurred through these means. But—to omit the legendary tales of secular literature—we read that David drove a demon from Saul by his melodious harp and the divine Scripture attests that the walls of Jericho fell straightaway by the sounding of the horns, so that there can be no doubt that musical sounds often accomplish great and powerful deeds, at least if the Lord orders and permits them.

Psalms 82:1-7

A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.

“The Lord, the God of gods, has spoken and called the earth from the rising of the sun until its setting.” The power of the Lord is proclaimed in advance so that no one might believe that his incarnation ought to be deemed as being of moderate import and so that the depravity of all unbelief may be removed. Human beings who receive the grace of the divine majesty for their good conduct are called “gods,” just as he says in another psalm, “I have said, ‘You are gods and children of the Most High.’ ” Therefore, they are called “children,” just as they are called “gods,” because grace, not nature, offers each title. But the God of the gods is the Lord Christ, for he himself (along with the Father and the Holy Spirit) is truly called God of the gods. Nonetheless, the name “God of gods” does not altogether belong to the Divinity, but as we have already said, human language cannot indicate his exalted stature beyond this.

Psalms 86:2-3

Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

He adds, “His name is holy and to be feared.” “Holy” pertains to the incarnation, as he himself says, “Guard my soul because I am holy.” “To be feared” pertains to the omnipotence of his divine nature on high, just as is said in another psalm, “You are to be feared, and who can oppose you?” These two phrases pertain to this purpose so that we may call upon him as our advocate and fear him as our judge. Both of those things have been skillfully joined so that love alone may not render us negligent or fear alone may not make us only devoid of hope.

Psalms 98:1-4

A Psalm. O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.

The phrase “Sing and exult and play the lyre” follows. Although these words seem to be similar, nonetheless they are separated by some distinction. Singing is shouting the praises to the Lord, as is befitting for the mouth of a serious Christian to do. Exulting is declaring the vows of the mind with great affection. Playing the lyre is fulfilling the commandments of the Lord with good deeds. As to the fact that he admonishes this to be done so many times, it is because we must rejoice there in a diverse variety of virtues.

Psalms 100:3

Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.

“Serve the Lord in gladness; enter his sight with rejoicing.” But that joy is love, at any rate, which (as the apostle says) “is not puffed up, does no harm, is not ambitious” and all the other things which describe this excellent virtue in Paul’s marvelous explanation. Therefore, they are those who serve the Lord in gladness, who love him above all things and regard one another with brotherly love. Oh, what free bondage! Ah, a servitude more exceptional than all other forms of domination, to which such joy is ascribed as is not contained in the glory of kingdoms! But see what sort of reward follows that joy which is commanded in this world, for he says, “Enter his sight with rejoicing.” It is much more difficult and much more excellent to rejoice before the sight of such a judge, when one is being warned to approach with the knowledge so as to take the joys of humility while he is shown to be fearsome to all the haughty.

Psalms 101:1-4

A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.

“I will sing your mercy and judgment; to you, O Lord, will I play music.” A heavenly multitude of the blessed on earth brought forth the prelude, that it might in short order include all things. For the power of the Lord always either shows mercy or judgment. But neither mercy is found without his judgment nor his judgment found without his mercy, for both of them join themselves in mutual alliance. Nor does any deed of his appear that does not seem to be filled with all virtues. For just as he said “mercy and judment” here, in another place he says “justice and peace” instead of these two names, and again, “mercy and truth,” or “justice and judgment are the preparation of your seat,” so that everywhere he might show that God is affectionate and just. There is no doubt that this type of speaking can be added among those that are peculiar to the divine Scripture. For also at that glorious time of his coming he shows mercy in the first place when he says, “Come, blessed of my Father,” etc., but not without fairness because he has delivered the promises to the faithful. But afterwards j…

“I will sing your mercy and judgment; to you, O Lord, will I play music.” A heavenly multitude of the blessed on earth brought forth the prelude, that it might in short order include all things. For the power of the Lord always either shows mercy or judgment. But neither mercy is found without his judgment nor his judgment found without his mercy, for both of them join themselves in mutual alliance. Nor does any deed of his appear that does not seem to be filled with all virtues. For just as he said “mercy and judment” here, in another place he says “justice and peace” instead of these two names, and again, “mercy and truth,” or “justice and judgment are the preparation of your seat,” so that everywhere he might show that God is affectionate and just. There is no doubt that this type of speaking can be added among those that are peculiar to the divine Scripture. For also at that glorious time of his coming he shows mercy in the first place when he says, “Come, blessed of my Father,” etc., but not without fairness because he has delivered the promises to the faithful. But afterwards judgment follows when he said to the ungodly, “Depart from me, you cursed, into eternal fire,” but he will nonetheless not say it without affection since he shows that he exacts vengeance after much patience. You see then that these two are both linked together to each other and shine once they have been set in their places. Therefore, let sinners, who wickedly despair of their salvation, listen to the merciful Lord; let the haughty, who do not think that their evil will be punished, understand the judge. Thus here all has been sung most comprehensively and fully, because in these two words all the works of the Lord and the edification of the entire church have manifestly been told.