Salvian the Presbyter — Commentary on Scripture

Judges 7:1-2

Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

Against the Midianites, also, who, as the book of Judges relates, had filled all places like locusts, Gideon was ordered to lead a few men into battle. It was not that he did not have many in his army, but that he was forbidden to lead many into battle, lest the multitude might claim for itself some share of the victory. Hence, when he had gathered thirty thousand armed fighters, the Lord spoke thus to him: “the people with you are too many, and the Midianites shall not be given into their hands.”What happened next? He left only three hundred fighters to the man who was about to fight against countless thousands of barbarians. Indeed, he ordered the line of soldiers to be reduced to the smallest number in order that their fewness would not permit them to realize any credit from the prosecution of the divinely waged war. Why the Lord acted thus, he himself very clearly stated, saying, “lest Israel glory against me and say, ‘I am saved by my own strength.’ ” Let them hear, I say, let all the unjust and the presumptuous hear. Let all the powerful hear what God says when he says, “Lest I…

Against the Midianites, also, who, as the book of Judges relates, had filled all places like locusts, Gideon was ordered to lead a few men into battle. It was not that he did not have many in his army, but that he was forbidden to lead many into battle, lest the multitude might claim for itself some share of the victory. Hence, when he had gathered thirty thousand armed fighters, the Lord spoke thus to him: “the people with you are too many, and the Midianites shall not be given into their hands.”What happened next? He left only three hundred fighters to the man who was about to fight against countless thousands of barbarians. Indeed, he ordered the line of soldiers to be reduced to the smallest number in order that their fewness would not permit them to realize any credit from the prosecution of the divinely waged war. Why the Lord acted thus, he himself very clearly stated, saying, “lest Israel glory against me and say, ‘I am saved by my own strength.’ ” Let them hear, I say, let all the unjust and the presumptuous hear. Let all the powerful hear what God says when he says, “Lest Israel glory against me and say, ‘I am saved by my own strength.’ ”
I say, let them hear, all those who hurl blasphemies and statements contrary to the above, let them who place their hope in human beings hear these things. God says that all who presume they can be liberated by their own strength speak against him.

Mark 9:47

And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

Knowing that the lights of the eyes are like windows to our hearts, and that all corrupt desires enter us through the eyes, as if through a natural crevice, our Lord asks us to veil them from wandering about, in order to resist the spreading of their toxic illusions, so those illusions will not take ever firmer root in our hearts, having first budded in the eye.

Mark 10:23

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

Note what kind of riches it is that God loves. Note what wealth does he demand that we should store up for children. Note what possessions he especially orders us to guard: faith, fear of God, modesty, holiness, and discipline. Nothing earthly, nothing base, nothing perishable or transitory.

Mark 10:25

It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

There is no compelling necessity for you to store up large earthly treasures for your children. You would do better to make your offspring treasures of God than make them richer in worldly goods.

Numbers 15:32

And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.

When a man of the Israelite community gathered wood on the sabbath, he was killed, and this by the judgment and order of God, a judge most loving and merciful and who doubtless preferred to spare rather than kill him if the reason for severity had not overcome the reason for mercy. One man who was more unmindful perished, lest many be undone afterwards through lack of caution.

Numbers 16:41

But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.

When their crimes were so great, heavenly solicitude was of no avail. As often as they were corrected, so often amendment did not follow. As we are not corrected, even though soundly scourged, so they, though constantly struck down, did not mend their ways. What is written? “The following day all the multitude of the children of Israel murmured against Moses and Aaron, saying ‘You have killed the people of the Lord.’ ” What followed? Fourteen thousand and seven hundred men were struck down and consumed by divine fire.Since the multitude all had sinned, why were not all punished, especially since, as I have said, none escaped from Korah’s mutiny? Why did God wish the whole assembly of sinners to be killed on the former occasion but only a portion at the latter time? It is because the Lord is filled with both justice and mercy and in his indulgence he gives way to his love, and in his will to teach a lesson he gives way to his severity.

Proverbs 1:20

Wisdom crieth without; she uttereth her voice in the streets:

What about this saying: “He who shall have persevered to the end, shall be saved,” or that oracle of the divine word in the sacred proverbs: “Wisdom is proclaimed at the moment of departure”? These sayings show that, though wisdom is helpful in every age, all people should be particularly wise when they are leaving this world, because the wisdom of past years will not fully deserve praise if it does not terminate in a good end. Wisdom is proclaimed at the moment of departure.

Proverbs 1:24-28

Because I have called, and ye refused; I have stretched out my hand, and no man regarded;

What room is there for just complaint when each suffers according to his deeds? There is this exception which I can easily prove, namely, we never suffer in proportion to our deeds, and God deals with us much more leniently than we deal with him. But, in the meantime, let me [continue].… Thus spoke the Lord himself: “I have cried unto you, and you have not heard me; and you shall cry unto me, and I shall not hear you.” What is more suitable and just than this? We have not heard; therefore, we are not heeded. We have not looked; therefore, we are not noticed.

Proverbs 3:9

Honour the LORD with thy substance, and with the firstfruits of all thine increase:

We receive only the use of those possessions which we hold. We make use of the wealth loaned to us by God. We are, as it were, tenants by the revocable will of the grantor. When departing from this world, whether we like it or not, we leave everything behind on earth. Since we are tenants only of this sort, why do we attempt to take away and alienate from God’s ownership what we cannot take with us? Why do we not use in good faith the little things given us by God? We hold property so long as he has allowed, we hold so long as he has permitted, he who has given us all.What is more right, what is more proper, than when a thing is separated from him who had its use, that its possession revert to him who granted it for usage? Even the very words of God through the tongue of sacred Scripture order this, saying to one and all of us, “Honor the Lord from out of your substance.” And elsewhere he says, “Repay your debt.” How tender and condescending is our Lord God, who invites us to expend the wealth of our earthly substance! He says, “Honor the Lord from out of your substance.” Though all…

We receive only the use of those possessions which we hold. We make use of the wealth loaned to us by God. We are, as it were, tenants by the revocable will of the grantor. When departing from this world, whether we like it or not, we leave everything behind on earth. Since we are tenants only of this sort, why do we attempt to take away and alienate from God’s ownership what we cannot take with us? Why do we not use in good faith the little things given us by God? We hold property so long as he has allowed, we hold so long as he has permitted, he who has given us all.What is more right, what is more proper, than when a thing is separated from him who had its use, that its possession revert to him who granted it for usage? Even the very words of God through the tongue of sacred Scripture order this, saying to one and all of us, “Honor the Lord from out of your substance.” And elsewhere he says, “Repay your debt.” How tender and condescending is our Lord God, who invites us to expend the wealth of our earthly substance! He says, “Honor the Lord from out of your substance.” Though all we have received from God is his own property, he calls it ours so that we may be the ones who give it to others. Thus, he calls the proprietorship of possession ours so that there may be a greater reward for work, because, wherever effort spent seems to be on what is one’s own, the worker necessarily has a greater return.

Proverbs 5:22

His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.

I have previously said that we are punished by God because of our sins, and now I say that we are punished by ourselves. Both are true. We are, indeed, punished by God, but we act so that he has to punish us. Since we ourselves cause our own punishment, who doubts that we punish ourselves for our own crimes? For, whoever gives cause for his punishment punishes himself, according to the saying, “Each one is bound by the rope of his own sins.” Therefore, if evil people are bound by the ropes of their own sins, each and every sinner, doubtless, binds himself when he sins.

Proverbs 6:30-32

Men do not despise a thief, if he steal to satisfy his soul when he is hungry;

If slaves are thieves, they are perhaps forced to steal through want. Even though the customary allowances are given, these allowances satisfy custom rather than sufficiency and thus fulfill the law without fulfilling the need. Their indulgence makes their fault less blameworthy, because the guilt of the thief who is unwillingly forced into theft is excusable. Holy Scripture seems to excuse in part the offense of the needy when it says, “The fault is not so great when a man has stolen, for he steals to feed his hungry soul.”

Proverbs 11:22

As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.

What is a holy appellation without merit but an ornament set in the mud? The holy Scriptures have testified to this in writing: “A golden ring in a swine’s snout, a woman fair and foolish.” And in us the appellation Christian is like a golden ornament. If we use it unworthily, we seem to be swine with an ornament.

Proverbs 28:14

Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.

Someone asks, “Is there, therefore, no difference between saints and sinners?” Certainly, there is a great and almost immeasurable difference. Scripture says, “Blessed is the man who is always fearful.” The mind of a wise person is ever uneasy about his own salvation. Although there is a great difference between saints and sinners, still I ask all those who profess a religion, Who, according to his own conscience, is sufficiently holy; who does not tremble about the fearful severity of a future judgment; who is untroubled about his eternal salvation? If this is not the case, just as it should not be, I beg, let any one tell me why he does not strive with all the power of his goods to redeem, by a holy death, whatever sins he may have committed by transgression during his lifetime.

Psalms 9:4

For thou hast maintained my right and my cause; thou satest in the throne judging right.

The same prophet showed elsewhere the difference between the present and future judgment of God. What did he say to the Lord about the verdict of the immediate trial? You have sat on the throne, you who judge justice. And what of God’s future and everlasting judgment? “He shall judge the people in justice.” By these words, he distinguished the time element between the present and the future judgments of God. To point to our present judgment, he wrote, “You judge,” and to distinguish the future from the present he later added, “He shall judge.”

Psalms 33:18

Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

God is said to watch over the just, that he may maintain and protect them. Watchfulness by his gracious divinity is the function of his relationship with people.

Psalms 53:1

To the chief Musician upon Mahalath, Maschil, A Psalm of David. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

To such people the word of the prophet can be applied most fittingly: “The fool says in his heart, there is no God.” They who say that nothing is seen by God almost deprive him of eyes and even take away substance from him. For when they say he sees nothing, they say he does not exist at all. Although no evil deed is based on reason, because crime cannot be joined with reason, there is no sin, I believe, more irrational or senseless. What is more insane than for anybody, who does not deny that God is the creator of the universe, to deny his governance? How does he admit that God created the world and neglects what he created? As if, indeed, he took pains in creating all things so that he would neglect what he had made!

Revelation 3:15-16

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

They learn good and do evil who, it is written, confess God by words and deny him by deeds. They, as the apostle says, repose in the law and know its intent and approve of those things that are the more profitable. They have the form of knowledge and of truth in the law. They preach that they must not steal, yet they do steal. They read that they must not commit adultery, yet they commit it. They glory in the law, yet by transgression of the law they dishonor God. Therefore, for this very reason, Christians are worse because they should be better. They do not practice what they preach, and they struggle against their faith by their morals. All the more blameworthy is evil which the label of goodness accuses, and the holy name is the crime of an unholy person. Hence, the Savior also said in the Apocalypse to the lukewarm Christian: “Would that you were cold or hot. But now because you are lukewarm, I will begin to vomit you out of my mouth.”