Fulgentius of Ruspe — Commentary on Scripture

Psalms 11:5

If a murderer is one who hates his brother, what is he who, loving iniquity, hates his own soul? And if the one who hates his brother does not have eternal life remaining in him, how will he who ends this life in the love of iniquity and hatred of his own soul be able to attain the forgiveness of sins through which one attains life?

ON THE FORGIVENESS OF SINS 2:7.1

Psalms 11:6

Eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive the forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner. This is written in the psalm: “The Lord tests the righteous and the wicked.” And, so that he might show that in iniquity lies the destruction, not the salvation, of the soul, he goes on the say, “He who loves iniquity hates his own soul.” Lest they who persist in iniquity to the end of the present life promise themselves mercy, it is said subsequently concerning God: “On the wicked he will rain coals of fire and sulphur; a scorching wind shall be the portion of their cup. For the Lord is righteous; he loves righteous deeds; the upright shall behold his face.” … Whoever, hearing these things, is unwilling to seek the mercy of God through conversion in the present time, will n…

Eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive the forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner. This is written in the psalm: “The Lord tests the righteous and the wicked.” And, so that he might show that in iniquity lies the destruction, not the salvation, of the soul, he goes on the say, “He who loves iniquity hates his own soul.” Lest they who persist in iniquity to the end of the present life promise themselves mercy, it is said subsequently concerning God: “On the wicked he will rain coals of fire and sulphur; a scorching wind shall be the portion of their cup. For the Lord is righteous; he loves righteous deeds; the upright shall behold his face.” … Whoever, hearing these things, is unwilling to seek the mercy of God through conversion in the present time, will never be able to find it in the future life.

ON THE FORGIVENESS OF SINS 6:1-2

Psalms 19:5

The only-begotten God … has joined and united the divine and human nature in the unity of his person in such a way that they cannot in any way be separated from him. For in the one person of the only-begotten God, who “like a bridegroom comes out from his wedding canopy,” the union of each nature remains inseparable.

LETTER 14:11

Psalms 23:5

The word cup is to be understood as the perfect grace of charity by which the strength for undergoing suffering for the name of Christ is infused. This is given in such a way that even if the opportunity by which anyone may undergo suffering for Christ is lacking, there is still such great strength in the heart by a divine gift that nothing is lacking for putting up with punishment, scorning life and undergoing death for the name of Christ. This is well understood in that text in the psalm where it is said, “My cup overflows,” and he had just said before, “You anoint my head with oil.” What must be understood by “head anointed with oil” except a mind strengthened by the gift of the Holy Spirit? The shining quality of this oil is the unconquerable fortitude of spiritual grace by which the holy drunkenness is poured into the inner depths of the heart so that every affection of the heart, overcome, is consigned to oblivion. Filled with this drunkenness, the spirit learns to rejoice always in the Lord and to consign to contempt whatever he loved in the world. We drink this drunkenness wh…

The word cup is to be understood as the perfect grace of charity by which the strength for undergoing suffering for the name of Christ is infused. This is given in such a way that even if the opportunity by which anyone may undergo suffering for Christ is lacking, there is still such great strength in the heart by a divine gift that nothing is lacking for putting up with punishment, scorning life and undergoing death for the name of Christ. This is well understood in that text in the psalm where it is said, “My cup overflows,” and he had just said before, “You anoint my head with oil.” What must be understood by “head anointed with oil” except a mind strengthened by the gift of the Holy Spirit? The shining quality of this oil is the unconquerable fortitude of spiritual grace by which the holy drunkenness is poured into the inner depths of the heart so that every affection of the heart, overcome, is consigned to oblivion. Filled with this drunkenness, the spirit learns to rejoice always in the Lord and to consign to contempt whatever he loved in the world. We drink this drunkenness when, having received the Holy Spirit, we possess the grace of perfect charity that drives out fear.

LETTER 14:42

Psalms 26:3

The grace of justification is given in the present time, but the grace of glorification is saved as a future grace. The one is of faith, the other of sight. Paul says that now “we walk by faith, not by sight.” What the saints believe now, then they will see.… The just person living by faith says with trusting faith, “I believe that I shall see the good things of the Lord in the land of the living.” This, therefore, is the order of divine redemption and reward in humankind so that, having been justified, he believes now what, having been glorified, he will receive then.

LETTER TO MONIMUS 1:11.5

Psalms 27:14

In your zeal for good works and your contempt of human praise, be careful lest you wish to assign the good that you do, not to the grace of God but to your own strength. Hold firmly that there can be no ability in you for good will or good works unless you received it by the free gift of divine mercy. Know, therefore, that it is God working in you both to will and to do, for a good will. Accordingly, work out your salvation in fear and trembling. Humble yourself in the sight of God that he may exalt you. Ask from him the beginning of a good will. Ask from him the effects of good works. Seek from him the gift of perseverance. Do not think at any time that you can either will or do anything good, once his assistance has ceased. Ask him to turn away your eyes lest they see vanity; ask him to show you the way in which you should walk; petition him to direct your steps according to his word and let no wickedness rule over you. Pray to him that he direct the works of your hands for you. “Be strong and let your heart take courage; wait for the Lord.”

LETTER 2:36

Psalms 33:11

There is no thought in him that varies with the passing of time nor, like human beings, did he think one way before he made the world, nor does he think another way after he made the world, nor will he think still another way after the appearance of this world has passed away; for the “counsel of the Lord stands forever.”

BOOK TO VICTOR AGAINST THE SERMON OF FASTIDIOSUS THE ARIAN 6:1

Psalms 37:23

God gives a new heart so that we may walk in his justifications that pertain to the beginning of a good will. He also gives that we may observe and do his judgments that pertain to the doing of good works. Thus we know both the will to do good and the ability to do good from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted.

LETTER TO MONIMUS 1:8.3-9:1

Psalms 38:5

Let not earth and ashes glory because in its life it has abandoned its inmost thoughts; wounded, let it not exult as if healthy concerning that which it thinks healthy in itself. But with the humility of an afflicted heart, let it meditate on the rottenness of its wounds in order that, crying out with the prophet, “My wounds grow foul and fester because of my foolishness,” it can receive healing from the divine piety, not of its own merits but by a free gift. For what does a person have that he has not received? But if he has received, why is he glorying as if he had not received? Therefore, God alone can give to all to whom he wishes the means by which true salvation can be acquired. He alone is able to safeguard what he has given in the one receiving.

LETTER 4:4

Psalms 45:11

Do not seek to please the eyes of human beings but seek not to offend the eyes of Christ. Let him see in you what he loves; let him find what he gave; let him recognize that by which he is delighted. “The king will desire your beauty,” but “all the glory of the king’s daughter is within.”

LETTER 2:25

Psalms 49:13

Those boast of the abundance of their riches who love their riches in such a way that they place their ultimate happiness in them. They trust in their own strength who scorn riches in such a way that they attribute this contempt to their own strength. Both types are proud; the former, because they trust in their wealth, not in God; the latter, because they wish to attribute the fact that they spurn riches to themselves, not to God; the former, because they love badly that which cannot be loved well; the latter because they do not spurn well that which can be spurned well; and for this reason, the former do evil badly, the latter do good badly.

LETTER 6:7

Psalms 51:1-4

Finally, holy David successfully gained divine mercy because, having been converted by the humility of a contrite heart, he condemned the evil he had done by acknowledging it and did not put off punishment by doing penance for the lust of the evil deed he had fallen into; because, if he had not punished the cause of the guilt in which he was held, without a doubt he would have been punished. Having been converted to penance, he acknowledged his crime, fearing lest he would have to acknowledge the penalty by being condemned. By doing penance, he punished himself by acknowledging what he wanted to be overlooked by the Lord in himself. Finally, since he said, “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin.” Immediately following this he added, “For I know my transgressions, and my sin is ever before me.” He acknowledged his sin, not that by sinning he might increase it the more, but that by repenting, he might wash it away; and so the domination of si…

Finally, holy David successfully gained divine mercy because, having been converted by the humility of a contrite heart, he condemned the evil he had done by acknowledging it and did not put off punishment by doing penance for the lust of the evil deed he had fallen into; because, if he had not punished the cause of the guilt in which he was held, without a doubt he would have been punished. Having been converted to penance, he acknowledged his crime, fearing lest he would have to acknowledge the penalty by being condemned. By doing penance, he punished himself by acknowledging what he wanted to be overlooked by the Lord in himself. Finally, since he said, “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin.” Immediately following this he added, “For I know my transgressions, and my sin is ever before me.” He acknowledged his sin, not that by sinning he might increase it the more, but that by repenting, he might wash it away; and so the domination of sin, which blameworthy enjoyment had brought in, true conversion removed. And because David, converted with all his heart, groaned, he was immediately saved and thus in him was fulfilled what is commanded through the prophet: “If you are converted and groan, you will be saved.”

ON THE FORGIVENESS OF SINS 1:12.3

Psalms 55:19-23

In your zeal for good works and your contempt of human praise, be careful lest you wish to assign the good that you do, not to the grace of God but to your own strength. Hold firmly that there can be no ability in you for good will or good works unless you received it by the free gift of divine mercy. Know, therefore, that it is God working in you both to will and to do, for a good will. Accordingly, work out your salvation in fear and trembling. Humble yourself in the sight of God that he may exalt you. Ask from him the beginning of a good will. Ask from him the effects of good works. Seek from him the gift of perseverance. Do not think at any time that you can either will or do anything good, once his assistance has ceased. Ask him to turn away your eyes lest they see vanity; ask him to show you the way in which you should walk; petition him to direct your steps according to his word, and let no wickedness rule over you. Pray to him that he direct the works of your hands for you. “Be strong and let your heart take courage; wait for the Lord.”

LETTER 2:36

Psalms 55:19-23

Just as the most holy David blames the stubbornness of miserable and unhappy people who decline to be changed from evil to good during the course of this life, so he announces the coming punishment of divine retribution, saying, “For them there is no change, and they have not feared God.” And lest they who were not willing to be changed vainly promise themselves that they will receive the forgiveness of sins at the end of their earthly life, he then added, “He extended his hand in retribution.” The beginning of this retribution starts when the wicked person, receiving the reward that his error demanded, by a just judgment is allowed to remain in his wickedness. The completion comes when, for these same iniquities, he will be tortured by eternal fire. Nor should this retribution be considered small by which the wicked person, deprived of the light of justice, is permitted to wander in his darkness, prejudged not by blindness of the flesh but of the heart. This also is relevant to the accumulation of retribution, if the blind person not only is unable to perceive the light but also wit…

Just as the most holy David blames the stubbornness of miserable and unhappy people who decline to be changed from evil to good during the course of this life, so he announces the coming punishment of divine retribution, saying, “For them there is no change, and they have not feared God.” And lest they who were not willing to be changed vainly promise themselves that they will receive the forgiveness of sins at the end of their earthly life, he then added, “He extended his hand in retribution.” The beginning of this retribution starts when the wicked person, receiving the reward that his error demanded, by a just judgment is allowed to remain in his wickedness. The completion comes when, for these same iniquities, he will be tortured by eternal fire. Nor should this retribution be considered small by which the wicked person, deprived of the light of justice, is permitted to wander in his darkness, prejudged not by blindness of the flesh but of the heart. This also is relevant to the accumulation of retribution, if the blind person not only is unable to perceive the light but also with pleasure seeks to increase the darkness of his blindness.

ON THE FORGIVENESS OF SINS 2:13.1

Psalms 60:11-12

For the Spirit of the Lord did not say, he who does the truth, that his works be clearly seen as done in the Holy Spirit but “as done in God,” which we say are done not in the Father alone, or in the Son alone or in the Holy Spirit alone. But we confess that the truth is done by a human being in the holy Trinity itself, which is one God, in whom the blessed David indicates is the power of what is done by the faithful, saying, “With God we shall do valiantly; it is he who will tread down our foes.” For he is the one God concerning whom the blessed apostle says, “For from him and through him and for him are all things. To him be glory forever.”

BOOK TO VICTOR AGAINST THE SERMON OF FASTIDIOS THE ARIAN 3:3

Psalms 62:9-10

Thus to those who wish to have happiness in the goods of present things, the psalm says, “How long, you people, shall my honor suffer shame? How long will you love vain words and seek after lies?” And in another text, “Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them.” The blessed James does not cease to reprove such people, saying, “Come now, you rich, weep and wail over your impending miseries. Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.” He commanded that the laughter and the joy of such people be turned to mourning and dejection, saying, “Cleanse your han…

Thus to those who wish to have happiness in the goods of present things, the psalm says, “How long, you people, shall my honor suffer shame? How long will you love vain words and seek after lies?” And in another text, “Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them.” The blessed James does not cease to reprove such people, saying, “Come now, you rich, weep and wail over your impending miseries. Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.” He commanded that the laughter and the joy of such people be turned to mourning and dejection, saying, “Cleanse your hands, you sinners, and purify your hearts, you of two minds. Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection. Humble yourselves before the Lord, and he will exalt you.”

LETTER 7:19

Psalms 66:13-14

Therefore, because we have been speaking of the nature of marriage as the Lord has given it, consequently, this must be examined with the greatest care, namely, what you devoutly willed beforehand (if there could have been anything). Because the use of things conceded by God is not forbidden to human beings, one should not conclude that therefore one need not render to God what he has vowed. It is written: “I will pay you my vows, those that my lips uttered.” And lest anyone seek to use tribulation as a reason for excusing himself, in order to gain the freedom to evade a promise or to think of himself as free from what he has vowed, by saying that he was forced to vow something not by his own will but because of tribulation, the blessed David teaches that everything that was legitimately promised, even in tribulation, must be given back to God, when he says to God, “I will pay you my vows, those that my lips uttered.” And he added immediately, “my mouth promised when I was in trouble.” But in Deuteronomy, it is also written, “If you make a vow to the Lord your God, do not postpone fu…

Therefore, because we have been speaking of the nature of marriage as the Lord has given it, consequently, this must be examined with the greatest care, namely, what you devoutly willed beforehand (if there could have been anything). Because the use of things conceded by God is not forbidden to human beings, one should not conclude that therefore one need not render to God what he has vowed. It is written: “I will pay you my vows, those that my lips uttered.” And lest anyone seek to use tribulation as a reason for excusing himself, in order to gain the freedom to evade a promise or to think of himself as free from what he has vowed, by saying that he was forced to vow something not by his own will but because of tribulation, the blessed David teaches that everything that was legitimately promised, even in tribulation, must be given back to God, when he says to God, “I will pay you my vows, those that my lips uttered.” And he added immediately, “my mouth promised when I was in trouble.” But in Deuteronomy, it is also written, “If you make a vow to the Lord your God, do not postpone fulfilling it; for the Lord your God will surely require it of you, and you would incur guilt. But if you refrain from vowing, you will not incur guilt. Whatever your lips utter, you must diligently perform, just as you have freely vowed to the Lord your God with your own mouth.” And Solomon says, “When you make a vow to God, do not delay fulfilling it; … Fulfill what you vow. It is better that you should not vow than that you should vow and not fulfill it.”

LETTER 1:11

Psalms 68:28-33

Therefore we know both the will to do good and the ability to do good come from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted: “Our steps are made firm by the Lord when he delights in our way.” We have no good works in us unless they come from God, and we bear witness that it is done in God, saying, “Show your strength, O God, as you have done for us before.” And in another place: “With God we shall do valiantly,” that is, the work of virtue. So here in the place of the work of virtue, he said “virtue” just as John, for the work of justice, spoke of doing justice. For he says, “The person who acts in righteousness is righteous.” Paul also wants us to do the will of God, saying, “May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord, furnish you with all that is good, that you may do his will.”

LETTER TO MONIMUS 1:9.1

Psalms 72:8-11

Therefore, let them [Arians] say that the Father and the Son are not two lord gods but their one Lord God, if they wish to hold to the truth of the faith and are unwilling to be found in rebellion against the commandments of the law and the gospel. For thus they will be able to preserve equally the understanding and the obligatory force of that text where it is said, “The Lord your God you shall adore, and him alone shall you serve.” Nor is it right for anyone to adore the Father as God in such a way that he does not adore the Son as God, for indeed it has been written about the Son in Deuteronomy: “Praise, O heavens, his people; worship him, all you gods.” Concerning him as well, the blessed David says in the psalms, “May all kings fall down before him, all nations give him service.”

LETTER 8:3.8

Psalms 73:27-28

Therefore, the human being began to sin in the matter by which he departed from God. For it is written that “the beginning of human pride is to forsake the Lord.” And in another place, “Indeed those who are far from you will perish; you put an end to those who are false to you.” Therefore, they who are far from God and are false to him indeed perish by sinning through their evil will that is not from God. God will destroy them by his just judgments as is proper to God. For God would not destroy them by his judgment, unless they had perished through their iniquities. For it is written, “How they are destroyed in a moment, swept away utterly by terrors.”

LETTER TO MONIMUS 1:19.2