Fulgentius of Ruspe — Commentary on Scripture

So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

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.”

Psalms 49:13

This their way is their folly: yet their posterity approve their sayings. Selah.

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.

Psalms 51:1-4

To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.

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.”

Psalms 55:19-23 · 2 passages

God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

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.”

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.

Psalms 60:11-12

Give us help from trouble: for vain is the help of man.

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.”

Psalms 62:9-10

Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.

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.”

Psalms 66:13-14

I will go into thy house with burnt offerings: I will pay thee my vows,

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.”

Psalms 68:28-33

Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.

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.”

Psalms 72:8-11

He shall have dominion also from sea to sea, and from the river unto the ends of the earth.

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.”

Psalms 73:27-28

For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.

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.”

Psalms 82:1-7

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

We find the name of God in the holy Scriptures, as many as now come to mind, spoken of in four ways. For God is spoken of according to the truth of [his divine] nature, that the holy Trinity is one, true and unchangeable God, who says, “See now that I, even I, am he; there is no God besides me.” And concerning whom David says, “For who is God except the Lord? And who is a rock besides our God?” This is the one and only God who alone is God by nature. From this one true God, certain ones, in order that they might be gods, did not have the name by nature but received it by the gift of grace. Concerning such gods, it was Moses to whom that one true God said, “See, I have made you like God to Pharaoh.” Of such people are also those to whom it is said, “I said, ‘You are gods, children of the most High, all of you.’ ” Therefore, these gods received that grace to be gods so that they might become the children of God. The Evangelist says that “to those who did accept him, he gave power to become the children of God, to those who believe in his name, who were born, not by natural generation…

We find the name of God in the holy Scriptures, as many as now come to mind, spoken of in four ways. For God is spoken of according to the truth of [his divine] nature, that the holy Trinity is one, true and unchangeable God, who says, “See now that I, even I, am he; there is no God besides me.” And concerning whom David says, “For who is God except the Lord? And who is a rock besides our God?” This is the one and only God who alone is God by nature. From this one true God, certain ones, in order that they might be gods, did not have the name by nature but received it by the gift of grace. Concerning such gods, it was Moses to whom that one true God said, “See, I have made you like God to Pharaoh.” Of such people are also those to whom it is said, “I said, ‘You are gods, children of the most High, all of you.’ ” Therefore, these gods received that grace to be gods so that they might become the children of God. The Evangelist says that “to those who did accept him, he gave power to become the children of God, to those who believe in his name, who were born, not by natural generation, or by human choice or by a man’s decision, but of God.” Likewise, to them it is said, “I said, ‘You are gods, children of the most High, all of you.’ ”

Psalms 84:3-4

Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

In heart, let us migrate from living in this world, from which we are rapidly going to migrate in the body, that that heavenly dwelling may receive us, concerning which the apostle says that we have an eternal dwelling from God, a house not made by hands, in the heavens. Concerning this dwelling it has been written: “Happy are those who live in your house, ever singing your praise.” There, just as there is an eternal dwelling, so there is eternal praise. Those who live there always praise God because they are always exulting about God and in God; and just as for those who give praise, there is the sweet eternity of a holy dwelling, so the eternal sweetness of giving praise remains for those who dwell there.

Psalms 95:7-8

For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,

Indeed, no one should continue longer time in his sins out of hope for the mercy of God, since no one wishes to be ill for a longer time in the body because of the hope for future health. Those who decline to give up their sins and vices and promise themselves forgiveness from God are thus frequently visited beforehand by the sudden fury of God, so that they find neither time for conversion nor the blessing of forgiveness. Therefore, holy Scripture mercifully forewarns each one of us when it says, “Do not delay to turn back to the Lord, and do not postpone it from day to day; for suddenly the wrath of the Lord will come on you, and at the time of punishment you will perish.” Blessed David also says, “Today, if you hear his voice, do not harden your hearts.” The blessed Paul agrees that we should not continue in our sins in these words: “Take care, brothers, that none of you may have an evil and unfaithful heart, so as to forsake the living God. Encourage yourselves daily while it is still ‘today’ so that none of you may grow hardened by the deceit of sins.”

Psalms 102:25-27

Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.

Hold most firmly and never doubt that the holy Trinity, the only true God, just as it is eternal, is likewise the only one by nature unchangeable. God indicates this when he says to his servant Moses, “I am which I am.” Hence, it is said in the psalms, “In the beginning you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you endure.”

Psalms 103:1-5

A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name.

Who does not see how impious and how sacrilegious it is if a person, who has been converted to good things through penance for his past evils, believes that there can be no forgiveness for any sin? What else is being done with these words than that the hand of the all-powerful physician is being pushed away by the vice of despair, from effecting human salvation? For the physician himself says, “Those who are healthy do not need a physician, but the sick do.” If our physician is an expert, he can cure all maladies. If God is merciful, he can forgive all sins. A goodness that does not conquer every evil is not a perfect goodness, nor is a medicine perfect for which any disease is incurable. It is written in the sacred writings, “Against wisdom, evil does not prevail”; and the omnipotence of our physician is made known by such words in the psalm: “Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits—who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crown…

Who does not see how impious and how sacrilegious it is if a person, who has been converted to good things through penance for his past evils, believes that there can be no forgiveness for any sin? What else is being done with these words than that the hand of the all-powerful physician is being pushed away by the vice of despair, from effecting human salvation? For the physician himself says, “Those who are healthy do not need a physician, but the sick do.” If our physician is an expert, he can cure all maladies. If God is merciful, he can forgive all sins. A goodness that does not conquer every evil is not a perfect goodness, nor is a medicine perfect for which any disease is incurable. It is written in the sacred writings, “Against wisdom, evil does not prevail”; and the omnipotence of our physician is made known by such words in the psalm: “Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits—who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good as long as you live so that your youth is renewed like the eagle’s.” What, I ask, do we think cannot be forgiven us when the Lord forgives all our iniquities? Or what do we think cannot be healed in us, when the Lord heals all our diseases? Or how is there anything still lacking to the healed and justified person whose desire is satisfied with good things? Or how is he not believed to gain the benefit of complete forgiveness to whom a crown is given together with love and mercy? Therefore, let no one despairing of the physician remain in his infirmity; let no one, downplaying the mercy of God, waste away in iniquities. The apostle calls out that “Christ died for the ungodly.”

Psalms 103:6-14 · 2 passages

The LORD executeth righteousness and judgment for all that are oppressed.

The shepherd’s most certain knowledge of merits, by which the sheep will be separated from the goats, is so great that no goat will be placed on the right, just as no sheep will be located on the left. Those merits with which people go forth from this life will remain ceaselessly and unchangeably with them in that other life, whether they are good merits that here divine piety has bestowed or demerits that human wickedness has procured here below. And for this reason, there will be no removal of evil demerits, although there will be an advancement for good merits. The former will remain for punishment; the latter will be perfected in glory. Therefore, that is the time in which God, as it is written in the psalm, “does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far he removes our transgressions from us.”

He is the one about whom the psalm says, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always accuse, nor will he keep his anger forever. He does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are far above the earth, so great is his steadfast love toward those who fear him. As far as the east is from the west, so far does he remove our transgressions from us. As a father has compassion for his children, so the Lord has compassion for those who fear him.” In all of these great, good things that the Lord gives to the wicked, what else is being sung than undeserved mercy? What else other than free piety is being proclaimed? For in this, that “he does not deal with us according to our sins or repay us according to our iniquities,” the free justification of the impious is displayed. And in this that “as a father has compassion for his children, so the Lord has compassion for those who fear him,” the free adoption of children shines through by the same justification by faith. For not as a…

He is the one about whom the psalm says, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always accuse, nor will he keep his anger forever. He does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are far above the earth, so great is his steadfast love toward those who fear him. As far as the east is from the west, so far does he remove our transgressions from us. As a father has compassion for his children, so the Lord has compassion for those who fear him.” In all of these great, good things that the Lord gives to the wicked, what else is being sung than undeserved mercy? What else other than free piety is being proclaimed? For in this, that “he does not deal with us according to our sins or repay us according to our iniquities,” the free justification of the impious is displayed. And in this that “as a father has compassion for his children, so the Lord has compassion for those who fear him,” the free adoption of children shines through by the same justification by faith. For not as a father has compassion on his children unless becoming our father through grace, he deigned to make us his children. “To those who did accept him, he gave power to become children of God.”

Psalms 104:27-30

These wait all upon thee; that thou mayest give them their meat in due season.

Hence it is that the true faith asserts that the Holy Spirit as well is the Creator, not created. How is the Spirit to be denied as Creator, by which the power of the heavens has been strengthened, as David says, “By the word of the Lord the heavens were made and all their host by the breath of his mouth.” And in another text: “When you send forth your spirit, they are created.” Indeed it is the Creator of all things who is the maker of human beings. Concerning it, the blessed Job says, “The Spirit of God has made me.” The Holy Spirit, then, as it has created all things, so, as infinite, it fills all things. And the one who fills all things is by nature true God. It is written that “the Spirit of the Lord has filled the whole world.” The blessed David as well bears witness that the Spirit of God is everywhere, saying to God, “Where can I go from your Spirit, or where can I flee from your presence?” How do the Arians deny that the Holy Spirit is God since we are the temple of the Holy Spirit, just as we are the temple of the Father and the Son? For the apostle says, “Do you not know t…

Hence it is that the true faith asserts that the Holy Spirit as well is the Creator, not created. How is the Spirit to be denied as Creator, by which the power of the heavens has been strengthened, as David says, “By the word of the Lord the heavens were made and all their host by the breath of his mouth.” And in another text: “When you send forth your spirit, they are created.” Indeed it is the Creator of all things who is the maker of human beings. Concerning it, the blessed Job says, “The Spirit of God has made me.” The Holy Spirit, then, as it has created all things, so, as infinite, it fills all things. And the one who fills all things is by nature true God. It is written that “the Spirit of the Lord has filled the whole world.” The blessed David as well bears witness that the Spirit of God is everywhere, saying to God, “Where can I go from your Spirit, or where can I flee from your presence?” How do the Arians deny that the Holy Spirit is God since we are the temple of the Holy Spirit, just as we are the temple of the Father and the Son? For the apostle says, “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy.” The apostle asserts that we are the temple of God in such a way that in the same letter he also says that we are the temple of the Holy Spirit. For he says, “Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?” And in order that he may show that the Holy Spirit is God, he immediately added, “Therefore glorify God in your body.”

Psalms 115:3-8

But our God is in the heavens: he hath done whatsoever he hath pleased.

Therefore, there is no falseness in God’s promises because for the all-powerful there is no problem about doing things. And so the effects of the will are never lacking because the will itself is nothing other than power. Whatever God wills, he can do; he can do as much as he wishes.So it is rightly said of him alone, “He does whatever he pleases.” And again, “For you have power to act whenever you choose.” So we have said that there is as much power of will there as there is will itself for the power. Since for the one to whom it is subject, when he shall will, he can, willing being nothing other than power.