The Enarrations, or Expositions, on the Psalms

¹⁸ “And there shall be a firmament on the earth, on the tops of the mountains”. For, “all the promises of God in Him are Yea,” that is, in Him are confirmed: because in Him has been fulfilled whatever has been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. “For it was necessary,” He says, “for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:” that is, “in the tops of the mountain.” For so there comes in the last time the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaks, “in the tops of the mountains.” “Highly superexalted above Libanus shall be His fruit.” Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the “cedars of Libanus which He has planted:” what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaks when he is going to speak concerning that love of his, “yet a pre-eminent way to you I show”? For this is put forward even in the first rank of divine gifts, in the place where he says, “but the fruit of the Spirit is love:” and with this are conjoined the remaining words as consequent. “And they shall flourish from the city like hay of the earth.” Because city is used ambiguously, and there is not annexed of Him, or of God, for there has not been said, “from the city” of Him, or “from the city” of God, but only “from the city:” in a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass in Holy Scripture; as in Genesis there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, “and they shall flourish like the grass of the earth,” in the same manner as is said, “all flesh is grass, and the glory of a man like the flower of grass:” certainly then that city must be understood which does intimate this world's society: for it was not to no purpose that Cain was the first to build a city. Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which has been written, “all flesh is grass, and all the glory of flesh as the flower of grass: the grass has dried, the flower has fallen off, but the word of the Lord does endure for ever.” There is the fruit of Him exalted above Libanus. For always flesh has been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. As if therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus has been said, “superexalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth:” that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.

19. “Be,” therefore, “the name of Him blessed for ever: before the sun endures the name of Him”. By the sun times are signified. Therefore for everlasting endures the name of Him. For eternity does precede times, and is not bounded by time. “And there shall be blessed in Him all the tribes of the earth.” For in Him is fulfilled that which has been promised to Abraham. “For He says not, In seeds, as though in many; but as though in one, And to your Seed, which is Christ.” But to Abraham is said, “In your Seed shall be blessed all the tribes of the earth.” And not the sons of the flesh but the sons of promise are counted in the Seed. “All nations shall magnify Him.” As if in explanation there is repeated that which above has been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, “Hallowed be Your name,” which is indeed always holy.

20. “Blessed be the Lord God of Israel, who has done wonderful things alone”. Contemplating all things above spoken of, a hymn bursts forth; and the Lord God of Israel is blessed. For that is being fulfilled which has been spoken to that barren woman, “and He that has delivered You, the God of Israel, shall Himself be called of the whole earth.” “He does” Himself “marvellous things alone:” for whosoever do them, He does Himself work in them, “who does wonderful things alone.” “And blessed be the name of His glory for everlasting, and for age of age”. For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it sounds as if one thing were meant in the expression “for everlasting,” and another thing in the expression “for age:” but the Greek has εἰς τὸν αἰωνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, which perchance more meetly might have been rendered by, “for age, and for age of age:” so that by “for age,” might have been understood as long as this age endures; but “for age of age,” that which after the end of this is promised to be. “And there shall be fulfilled with the glory of Him every land: so be it, so be it.” You have commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.