Homilies on Psalms 36–38 — Homily 2 — Psalm 36, Homily II — from "Subditus esto Domino, et ora eum"
Latin source: Origen's Greek homilies on Psalms 36, 37, and 38, surviving only in Rufinus of Aquileia's Latin translation (c. 401), from the reading text of J.-P. Migne (ed.), Patrologia Graeca 12 (Paris, 1862), cols. 1319–1410 (In Psalmos). This English translation is released into the public domain.On the same psalm, from the passage: "Be subject to the Lord, and pray to him".
1. Since the commandment enjoins, saying, "Be subject to the Lord", it seems necessary to examine what it is to be subject to the Lord, and what it is not to be subject. For just as "not everyone who says, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven", so not everyone who says that he is subject to the Lord is subject to him, but he who is in fact subject to him; because that one is truly subject to the Lord whom not the word of profession but the work of subjection shows to be so. And what we say is more fully understood in this way: Our Lord Jesus Christ is righteousness. Therefore no one who acts unrighteously is subject to Christ, who is righteousness. Christ is truth. No liar is subject to Christ, who is truth, whether he speaks falsehood in deeds or in doctrine. The Lord Jesus Christ is sanctification. No one is subject to sanctification while he is defiled and impure. The Lord Jesus Christ is peace. No one contentious and turbulent is subject to Christ, who is peace, but that one is subject to him who says: "With those who hated peace, I was peaceable". Hence also in another psalm the Prophet says to his own soul: "Nevertheless be subject to God, O my soul, for from him is my patience". But the Apostle too signifies things great and mystical concerning subjection when he says: "But when all things shall be made subject to him, then shall the Son himself also be made subject to him who subjected all things to himself". Hear then what he says, that it is necessary that all things be subject to Christ, and that then he himself is subject, by that subjection, namely, which it is fitting to understand of the spirit. Meanwhile it is necessary that all things be subject to Christ, so that then at last, when all things are fulfilled and made perfect through subjection, he himself, as it were bearing back this palm of his victory to the Father, is said to be about to be made subject. And unless this be understood mystically, it is believed without doubt to indicate something impious to those who do not attend. For it is not to be supposed that the Son of God is now indeed in no way subject to the Father, but that in the last times, when all things shall have been made subject to him, then he too shall be made subject; but rather, because he takes up into himself all that is ours, and says that it is he who hungers in us, and he who thirsts in us, and is naked and sick, and a guest and thrust into prison, and testifies that whatever has been done to one of his least ones has been done to himself; consequently and deservedly, when each one of us is fully and perfectly made subject to God, so that in nothing at all does he show himself disobedient, he protests that he himself is made subject. But in yet another way what we say is more fully understood. If we suffer pain in some member of the body, although our soul be sound, and all our remaining members be healthy, nevertheless, because by the pain of one member the whole man is afflicted, we do not say that we are well, but that we are ill. For example, we say: That man is not well. Why? Because his feet pain him, or his loins, or his stomach. And no one says that he is well if his stomach pains him, but he is not well because his stomach pains him. If you have understood the example, let us now return to what was proposed. The Apostle says that we are the body of Christ, and members in part. Christ, therefore, whose body is the whole race of men — nay, perhaps the whole universe of all creation — and each one of us is a member in part: if some one of us who are called his members is sick, and labors under some disease of sin, that is, if he is branded with the stain of some sin, and is not subject to God, rightly is that one said not yet to be subject, whose members are those who are not subject to God. But when he shall have all those who are called his body and members sound, so that they have labored under no disease of disobedience, all the members being sound and subject to God, deservedly does he say that he is subject to him, we, his members, obeying God in all things. But if you wish to examine yourself, and to see whether you are already subject to God, or whether you still remain disobedient, sift yourself in this way: If there is nothing contrary to God in you, you are subject to him. And we speak of what is contrary in this manner: God is charity; if there is no hatred in you, you have not that which is contrary to God. God is truth; see that there be not in you falsehood, which is contrary to truth. For if there is falsehood in you, you are not subject to God, but to him who is the father of falsehood. And if there is unrighteousness in you, you are subject to the father of unrighteousness rather than to God, who is righteousness. If you shall detect in yourself the remaining vices also, know that so long you are subject not to God but to the devil. For it is certain that in the time of fornication we are subject to the spirit of fornication, being opposed to the spirit of chastity. And in the time of wrath, or of fury, we obey the spirit of anger, resisting the spirit of meekness. Therefore, seeing that our whole life bears a certain contest of obedience, whether to Christ or to those who are contrary to Christ, let us strive, through the religious discipline of prayer and of instruction, so to act that we may never be found obeying the devil or his malice, but that our every act, and every word, and every thought may be found in subjection to Christ. But if perchance you say, What does it profit if I am now subject, when I have already sinned before and been overtaken in offenses? — without doubt, when we offended, we were not subject to God, but when we ceased from offenses, then we received the beginning of subjection. When, therefore, subject to the fear of God, we cease to sin, then also we receive confidence to ask pardon for our former offenses. But so long as we remain in offenses, in vain do we ask pardon for our offenses. Hence I remember that I have frequently said to you that we worthily ask pardon of our offenses when, placed far from sin, we can say that word: "Remember not our old iniquities". He did not say those which we do, but those which we did at some time. Be subject, therefore, to the Lord, and being subject, do not sin. Then beseech him for your past and old offenses.
2. "Do not envy him who prospers in his way, in the man who works iniquity". He describes those things which befall men. For frequently, if we see the unrighteous man in prosperous successes, and placed in that happiness of life which they lead, we are scandalized, and we incur peril of faith, and in our heart we complain against divine Providence, saying: What does it profit to act righteously? Behold, the righteous are afflicted, here the unrighteous man acts prosperously. He is unrighteous, and he arrives at the highest riches, he ascends to the lofty summit of honors and powers; perhaps it is better to be unrighteous than righteous. These things weak and frail souls, even if they do not utter them with the mouth, nevertheless speak in their heart, when they have seen the unrighteous acting in prosperous successes in their way. And therefore the healing of this commandment comes to our aid, that, when we have seen these things, we may not envy, that is, that we may not provoke the Lord against ourselves by speaking such things in our hearts: but we ought to reflect that the present age belongs to those who have no hope of future blessedness. And therefore let us patiently bear that they act in these prosperous successes, that they receive their good things in their life, until that also which is ours may come, to which we have been invited, and whose good things have been promised to us, upon which we look, into which we hope, whose good things do not pass away like a shadow as in this age, but remain forever. But it is impossible both to obtain good things in the present age and in the future. For it is necessary that it be said to one, that you have obtained good things in your life; and to another, that you have obtained evil things; and that the one receive good things for evil, and the other evil things for good, as those two are an example, the rich man and Lazarus. Therefore: "Do not envy him who prospers in his way, in the man who works iniquity".
3. After these things he admonishes concerning a vice by which almost all of us are troubled, and I know not whether anywhere anyone rare is found so perfect as to be without this disease. "Cease", he says, "from anger, and forsake indignation". There are many vices which are easily avoided by many. For example, the evil of unchastity. If anyone shall have devoted himself more earnestly to the labor of continence, he has cast off unchastity. Some have even subdued avarice, so that, although in other things they are not perfect, they seem nevertheless to avoid this evil, and some others as well. But the vice of wrath, hard and sharp, inflames and agitates even those who seem to be wise. Hence also Solomon says in the Proverbs: "Anger destroys even the prudent". That is, Do not, he says, wonder if wrath inflames the foolish, the evil, the unbelieving man, since frequently wrath agitates good and prudent men also. This sin, therefore, is also one of those which brings to the building wood, hay, and stubble, and it is necessary that materials of this kind, as it is written, be tried by fire, so that we remain in the fire so long, until there be consumed from us the wood of wrath, and the hay of indignation, and the stubble of words, namely of those which, agitated by vices of this kind, we have uttered. Therefore, for this reason, "cease from anger, and forsake indignation": that is, do not gratify your feelings when you have been stirred to wrath, but cease, forsake, despise. But we, when we receive these commandments, and on the contrary, when we have been stirred, cease not from wrath but from meekness, forsake not indignation but gentleness. But let us at least begin from this to amend ourselves, and gradually, softening wrath through continence and assiduous meditation, let us come even to this, that we no longer grow angry; and, blunting assiduously the assault of the indignation which is roused through fury, let us arrive even at this, that we be no longer troubled by the commotion of indignation. "Do not envy so as to do wickedly". Do not, he says, by provoking others to the rivalry of wickedness, become yourself also wicked; because the envy of evil ever strives to conquer another in malice.
4. "Because those who act wickedly shall be exterminated; but those who wait for the Lord, they shall possess the earth by inheritance". It appears that wickedness is indeed another kind of evil, distinct from the other sins. Hence here too the divine word describes one man a sinner, and another wicked, just as there also it uses a similar distinction when it says: "Break the arm of the sinner and of the malignant", that is, the wicked. But the Lord too in the Gospel called the devil not merely a sinner, but malignant, or evil, and when he teaches in prayer, he says: "But deliver us from evil". And elsewhere: "An evil man has done", or a malignant one. Some define πονηρίαν, that is, wickedness, to be spontaneous or voluntary malice. For it is one thing to do evil through ignorance, and to be overcome by evil; it is another to do evil by will and by zeal, and this is wickedness. Hence also deservedly the devil is called by this name πονηρός, that is, malignant, or wicked. But the Savior too, reproaching us, said: "If then you, being evil, know how to give good gifts to your children". And now, therefore, he says: "Since those who act wickedly shall be exterminated; but those who wait for the Lord, they shall possess the earth by inheritance". There is also a certain other earth, that of which Scripture says, flowing with milk and honey, which the Savior in the Gospels promises to the meek, saying: "Blessed are the meek, for they shall possess the earth". This earth of ours which we inhabit is by its proper name called the dry land, just as also that heaven which we behold is properly called the firmament. But from the appellation of the other heaven this firmament too received the name of heaven, as the Scripture of Genesis teaches. What then is it? In the present life indeed we use these visible heaven and earth, in which of the true heaven and the true earth we find nothing else but the names: but I judge that they are so named here for this reason, that, when these are so named, those things which are true and great may come to the desire and remembrance of those who name them. But who are they who shall possess the earth by inheritance? "They who wait", he says, "for the Lord". We wait for the Lord, because he himself is our expectation and our patience, as it is written: "And now what is my expectation? is it not the Lord?" Just as, therefore, the Savior is wisdom and peace and righteousness, so also he is expectation, or patience. And just as by participation in his righteousness we are made righteous, and by participation in his wisdom wise, so also by participation in his patience we are made patient. He is, therefore, as it were a certain perennial fount, from which we can draw both patience, and righteousness, and wisdom, and all whatsoever are the goods of the virtues; if only we bring good, worthy, and pure little vessels of ours to the fount. He says therefore: "But those who wait for the Lord, they shall inherit".
5. But after these things he added a certain mystical saying, which is beyond my hearing, and above my tongue, which exceeds my understanding. For he says, whether concerning all sinners, or concerning some one sinner — for he speaks in the singular: "Yet a little while, and the sinner shall not be". He says that there is indeed a little while yet from the present time up to the consummation of the age, or perhaps even beyond the consummation of the age, and until that avenging fire consume the adversaries. But if this comes to pass in some manner, the sinner shall not be; and by what reasoning it can come to pass that he be not a sinner, let him examine and inquire who can. "Yet a little while, and the sinner shall not be, and you shall seek his place and not find it". But not only shall the sinner not be, but neither shall there be a place of the sinner. And what is the place of the sinner, but these things which pass away? "Heaven", he says, "and earth shall pass away". Without doubt, therefore, together with the sin itself which has passed away, the place too of the sinner shall pass away. "Heaven", he says, "and earth shall pass away, but my words shall not pass away". Let us strive, therefore, to do the words of God, which do not pass away, lest perchance we too perish together with those things which pass away. For if we do sin, which passes away, without doubt we too shall be reckoned with those things which pass away. But if we do righteousness, which does not pass away, neither shall we ourselves pass away, but we shall remain with the abiding righteousness, according to that which is written: "Is not my hand able to save? or have I made my ear heavy that I should not hear? But your sins separate between you and God". But also from the beginning of creation it is said that not without some mystical reason the firmament was made, which should separate between the waters and the waters, and divide the habitation of mortals from the seats and habitations of the angels. From this, therefore, this dry land, which the Lord also named earth, was assigned as a place for us sinners. But certain other places too are named waters, over which the Spirit of the Lord is said to be borne. And certain other places are named the abyss, over which darkness is reported to be laid. And of the waters indeed it is said in another Scripture, that "The waters saw you, O God, the waters saw you, and were afraid". But of the abyss it says, that "the abyss was troubled"; without doubt because it has not peace, but has darkness laid over it. But the demons too in the Gospel are said to beg that they be not commanded to go away into the abyss, as into a certain place of punishment worthy both of themselves and of their deeds. Not only, therefore, shall the sinner not be, but even his place, whatever it is, shall be sought, and shall not be.
6. "But the meek shall inherit the earth". Against the Valentinians and the other heretics, who think that my Savior says in the Gospel things which are not in the ancient Writings, this verse is to be brought forward, just as we too have learned from a certain presbyter to bring these things forward for the convincing of them. For what was said in the Gospel: "Blessed are the meek, for they shall inherit the earth", see how it was already said before by the Holy Spirit through David: nay, Christ himself now says in the Gospels: "Blessed are the meek, for they shall possess the earth by inheritance". The Prophet indeed adds even something more than we read in the Gospel, saying: "And they shall delight in the multitude of peace". Here too the Greek uses that very word of which we spoke above also, κατατρυφήσουσιν, that is, they shall take delight rather than they shall be delighted. Therefore the meek shall take delight, or be delighted, in the multitude of peace. If there are any carnal men, they are delighted in foods which shall be destroyed together with their belly, just as the Apostle also says: "Foods for the belly, and the belly for foods, but God shall destroy both this and these". But the saints despise and disdain these delights too: but they have their delights in the multitude of peace. And the multitude of peace is said to be in the days of Christ. For thus it is written: "And there shall be a multitude of peace in his days, until the moon be taken away". Whoever, therefore, ceases from anger, and has forsaken indignation, and neither is his mind provoked to wrath, nor does he use wrathful speech, is wholly in peace, not only outwardly but also inwardly, and neither yields to one provoking him to wrath, nor himself provokes another to wrath, but has peace in himself, and in others, if perchance any are at variance, keeps to loving meekness, which is the most faithful guardian of peace, which governs all things. This man takes delight, or is delighted, in the multitude of peace.
7. "The sinner shall watch the righteous, and shall gnash upon him with his teeth". For just as by nature light and darkness are contrary, so contrary to one another are the sinner and the righteous. And if you see the righteous man at any time held in hatred, do not hesitate to say of him who hates the righteous, that he is a sinner. If you see him who lives well suffering persecution, do not hesitate to say of him who persecutes, that he is not only a sinner, but wicked. The sinner, therefore, shall watch the righteous, and watching him shall gnash upon him with his teeth. As for what he says, "he shall gnash with his teeth", I know not whether it is to be taken of bodily teeth, although it be possible that this too be done by the sinner against the righteous. When he threatens him, when he rages against him, when he is silent in voice, and cries out in fury, when he contrives snares for the righteous, and devises every evil against him, then also is fulfilled bodily what is said: "He shall gnash upon him with his teeth". But when the sinner does these things against the righteous, "The Lord", he says, "shall laugh him to scorn, for he foresees that his day shall come". What day does the Lord foresee of the sinner? That one without doubt, when the sinner is sought, and shall not be.
8. "The sinners have unsheathed the sword, they have bent their bow, that they may cast down the needy and the poor". Not that in every kind sinners have a bodily sword, but let us see whether perchance, just as there are certain arms of God, among which is said to be the breastplate of righteousness, and the sword of the spirit, and the shield of faith, so also there are arms of the devil, with which the sinful man is clothed. From contraries, therefore, let us understand contraries, and let us set up two armed soldiers, one a soldier of God, the other a soldier of the devil. And if indeed the soldier of God has the breastplate of righteousness, without doubt the soldier of the devil bears the breastplate of unrighteousness contrary to this. And if the soldier of God gleams in the helmet of salvation, on the contrary the sinner who is the soldier of the devil is clothed with the helmet of perdition. And if the feet of the soldier of Christ are ready for the course and preaching of the Gospel, on the contrary the feet of the sinner run swiftly to shed blood, and his sandals, that is his preparation, are fitted for evil. The soldier of God, therefore, has a certain shield of faith, and the soldier of the devil too has the shield of unbelief. So then there is a certain sword of the Holy Spirit in those who war for God; but there is also a sword of the malignant one in those who war for sin, which sword the sinners are now said to unsheathe. But how are the sinners to be thought to unsheathe the sword? While already shamelessly and without any veil of modesty they perpetrate their iniquities, and neither blush nor feel reverence, nor as it were in a sheath do they hide and cover their wickedness, but with a proud and haughty spirit they lay it bare like a certain sword. Likewise also they carry out that which follows, that is, "they have bent their bow". But the righteous too have a bow, they have arrows also. In fact even one arrow of theirs is the Lord Jesus, for he himself says: "And he set me as a chosen arrow". The righteous, therefore, have arrows, and the sinners have them too. The word is an arrow: and the word of the righteous, indeed, when it reproves and corrects the sinner, like an arrow pricks and pierces through his heart, that he may be converted to repentance and be saved. But the word of the sinner is one that has poison and shoots and wounds him who is not fortified with the arms of God. For then the words of the unrighteous prevail against us, when we are less cautiously guarded with the shield of faith. "They have bent, therefore, their bow, that they may cast down the needy and the poor". Sinners know that they cannot cast down the rich man, and therefore neither do they stretch snares for him, but all their snares are directed against the poor man, as it is also said elsewhere, that "he lies in wait like a lion in his den, he lies in wait to seize the poor man". And because "the ransom of a man is his riches", but the poor man is not able to endure threats, therefore we are made rich in spiritual goods, that is, in every word, and in all knowledge, in good works, casting away the riches of sin, looking not on the things which are seen, but on the things which are not seen. For the riches which are seen are temporal; but those which are not seen are eternal. And if we grow rich in such riches, we cannot be wounded by the arrows of the sinners. For they shall be quenched by the shield of faith, through Christ our Lord and Savior, to whom is glory and dominion unto the ages of ages. Amen.