The Enarrations, or Expositions, on the Psalms

¹⁰ But what is that which follows, “Mount Sina from the face of the God of Israel”? Must there be understood “dropped;” so that what he has called by the name of Heavens, the same he has willed to be understood under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He says “mountain,” not mountains, while in that place they were called “Heavens,” not Heaven: for in another Psalm also after it had been said, “The Heavens are telling forth the glory of God:” after the manner of Scripture repeating the same sense in different words, subsequently there is said, “And the firmament tells the works of His hands.” First he said “Heavens,” not “Heaven:” and yet afterwards not “firmaments,” but “firmament.” For God called the firmament Heaven, as in Genesis has been written. Thus then Heavens and Heaven, mountains and mountain, are not a different thing, but the very same thing: just as Churches many, and the One Church, are not a different thing, but the very same thing. Why then “Mount Sina, which genders unto bondage”? as says the Apostle. Is perchance the Law itself to be understood in Mount Sina, as that which “the Heavens dropped from the face of God,” in order that the earth might be moved? And is this the very moving of the earth, when men are troubled, because the Law they cannot fulfil? But if so it is, this is the voluntary rain, whereof in confirmation he says, “Voluntary rain God severing to Your inheritance:” because “He has not done so to any nation, and His judgment He has not manifested to them.” God therefore set apart this voluntary rain to His inheritance because He gave the Law. And “there was made weak,” either the Law, or the inheritance. The Law may be understood to have been made weak, because it was not fulfilled; not that of itself it is weak, but because it makes men weak, by threatening punishment, and not aiding through grace. For also the very word the Apostle has used, where he says, “For that which was impossible of the Law, wherein it was made weak through the flesh:” willing to intimate that through the Spirit it is fulfilled: nevertheless, itself he has said is made weak, because by weak men it cannot be fulfilled. But the inheritance, that is, the people, without any doubt is understood to have been made weak by the giving to them of the Law. For “the Law came in, that transgression might abound.” But that which follows, “But You have made it perfect,” to the Law is thus referred, forasmuch as it is made perfect, that is, is fulfilled after that which the Lord says in the Gospel, “I have not come to annul the Law, but to fulfil.”... There is in these words yet another sense: which seems to me more to approve itself. For much more in accordance with the context, grace itself is understood to be the voluntary rain, because with no preceding merits of works it is given gratis. “For if grace, no longer of works: otherwise grace no longer is grace.”...“But to humble men He gives grace.” And it was made weak, but You have made it perfect: because “virtue in weakness is perfected.” Some copies indeed, both Latin and Greek, have not “Mount Sina;” but, “from the face of the God of Sina, from the face of the God of Israel.” That is, “The Heavens dropped from the face of God:” and, as if enquiry were made of what God, “from the face of the God,” he says, “of Sina, from the face of the God of Israel,” that is, from the face of the God that gave the Law to the people of Israel. Why then “the Heavens dropped from the face of God,” from the face of this God, but because thus was fulfilled that which had been foretold, “Blessing He shall give that has given the Law”? The Law whereby to terrify a man that relies on human powers; blessing, whereby He delivers a man that hopes in God. You then, O God, hast made perfect Your inheritance; because it is made weak in itself, in order that it may be made perfect by You.

11. “Your animals shall dwell therein”. “Yours,” not their own; to You subject, not for themselves free; for You needy, not for themselves sufficient. Lastly, he continues, “You have prepared in Your own sweetness for the needy, O God.” “In Your own sweetness,” not in his meetness. For the needy he is, for he has been made weak, in order that he may be made perfect: he has acknowledged himself indigent, that he may be replenished. This is that sweetness, whereof in another place is said, “The Lord shall give sweetness, and our land shall give her fruit:” in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord has prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, “Reproach to these men that abound, and contempt to proud men.” For those he has called proud, whom he has called them that abound.