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OntheSixthPsalm,ConcerningtheOctave

by
GregoryofNyssa

INTRODUCTION

ThisshorttreatiseontheinscriptionorheadingtoPsalmSix("FortheEnd,aPsalmofDavid,AmongtheHymnsforthe
Eighth,1"hasforitssubjecttheeschatologicalnatureoftheChristianlife.FortheChurchFathersingeneral,thesymbolof
theeighthdayispreeminent.2AsJeanDanieloupointsout3,thesevendaysoftheweek,afigureoftime,arefollowedby
theeighthday,asymbolofeternity.ItisBasiltheGreat,thebrotherofGregoryofNyssa,whogivestheclearestexpression
totheChristianinterpretationoftheweek(OntheHolySpiritchap.27)byrelatingtoittheChurch'sliturgicallife.Forhim,
theLord'sdayordayofresurrectionisthearcheorprincipleofthenewlifeandiscalled"oneday,"notthe"firstday.'4
Whydoesscripturesay'oneday'andnotthe'firstday'?...God,whomadethenatureoftime,measureditoutand
determineditbyintervalsofdays.Heorderedtheweektorevolvefromperiodtoperioduponitself,tocountthemovement
oftime,formingtheweekofonedayrevolvingseventimesuponitselfapropercirclebeginsandendswithitself.Suchis
alsothecharacterofeternity,torevolveuponitselfandtoendnowhere.Ifthenthebeginningoftimeiscalled'oneday'
ratherthanthe'firstday,'itisbecauseScripturewishestoestablishitsrelationshipwitheternity.
Ifthisdaybeginningtheweekis"one,"itindicatesthattheweek,returningonitself,formaunity.Inthisdefinitionwesee
timegovernedbythesevendayperiod,athemereminiscentofPythagoras.Suchasevendayweekrepresentsaclosedcycle
constantlyturninginonitselfitlacksbeginningorend,andisthereforeasymbolofeternity.ItisthisHellenisticnotionof
timewhichBasilandtheothertwoCappadociansmodifiedinlightofbiblicalandChristianrevelation.
AsforGregorytheTheologian,heseestheeighthdayastheoctaveofEasterwhenallcreation,bothspiritualandmaterial,
willbefullyrestoredtotheirprimalunity.
ThisiswhatthedivineSolomonwishestosymbolizewhenhecommandsapart,seventosome,thatis,thislifeandto
others,eight,orthefuturelife.Heisspeakinghereofgoodworksandoftherestoration(apokatastasis)ofthenextlife.The
greatDavidseemstosingofthisdayinthepsalmsontheoctave.[OntheNewLord'sDay,PG36.612C13A]
ItisinterestingthatGregorytheTheologianmentionsapokatastasis(therestorationofallthingsinChrist),athemedearto
hisfriend,thebishopofNyssa.AlthoughthelatterGregorydoesnotincludethetermapokatastasisinhistreatisedealing
withPsalmSix,itsmeaningdoespervadethisshortworkwhichformsakindofappendixtohislengthywork,Onthe
InscriptionsofthePsalms.Apassagefromthistreatiseimplyingakolouthiarunsasfollows:
Everyonewhoexercisesdiligencewithregardtovirtuehasinmindthefuturelife.Itsbeginningiscalledthe"eighth,"forit
followsthisperceptibletimewhenthenumbersevenisdissolved.Therefore,theinscription'fortheeighth'advisesusnotto
setourmindsonthispresentage,buttolooktotheeighth...Thepresenttimeoftheseventhnumberwhichissubjectto
measurementwillremaintheeighthwillsucceedit,thefulldayoftheagetocome',[J.8384].
Despitetheabsenceofapokatastasis,itsmeaningasrelatedtotheeighthdayiscertainlyclear.Lateroninthissametreatise,
wehavethiswordmentionedinconnectionwithevil:"Ifatroublesome,insubstantialrootbrieflysproutsup,itwillpass
awayanddisappearintherestoration(apokatastasis)ofallthingstothegood"[J.155].
AsJeanDanieloushows,GregoryofNyssatakesupthethemeoftheogdoadfromhisfriend,GregorytheTheologian,and
developsitphilosophicallyandmystically.Asaphilosopher,theformerGregoryisconcernedwiththemysteryoftime,and
asaChristianmystic,hedesiresthepresenceofChristasthefulfillmentoftheeighthday.Notehowhismaturework,the

CommentaryontheSongofSongs,eloquentlycloseswithreferencetoouronenesswithChristandeachother:

Everyoneisdrawntodesirewhattheyblessandpraise,sothedaughterspraisetheDove[HolySpirit]anddesirebyall
meanstobecomedoves.AndthefactthattheypraisetheDoveshowstheirzealtoattainwhattheypraiseuntilallbecome
one.Allwilllooktothesamegoal,andeveryevilwillbedestroyed.Godwillbeallinall,andallpersonswillbeunited
togetherinfellowshipoftheGod,ChristJesus,ourLord[J.469].

WefindtracesofPlatonicinfluenceinGregory'sdescriptionoftheoctaveinsuchexpressionsas"nolongersubjectto
numericalsuccession"[J.189,l.2122],"thefluxoftheworld'smovement"[J.189,156],and"withoutargumentationor
diminution"[J.188,l.25].Suchreferencetostabilityversusinstabilitypertainsnotsomuchtobiologicalexistenceasto
spiritualreality.ThiscontrastdoesinfactlieattheheartofGregory'scommentaryonPsalmSixwherehesystematically
analyzeseachofthispsalm'stenverses[J.19193].SuchexegesissucceedsGregory'smajesticdescriptionoftheoctave
'enfoldingallthingsinitsownbrilliantpower"J.189,l.27].WecanthusseewhatconcernthebishopofNyssahadforthe
necessityofrepentance(metanoia)forsinsincehedevotesthebulkofhislittletreatisetothistheme:"lnorderthatthe
benefitofconversionmightremainforeverandthatapersonnolongerneedit,thepsalmistprayersforhisenemies'
conversion"J.192,1.1821].TheseparationofasinnerfromtheChurch'slifeandreturntoGodiseffectedthroughtears.
HerewemaycompareOntheSixthPsalmwithanothertreatisebyGregory,OnPerfection:
Howcanyouimploremercyforcorrectingtransgressions?HowcanyouplacateGod?PsalmSixsays,'Ihavelaboredwith
mygroaningsandIshallwashmybedfromsinwiththewaterofmytears.'Whyarethesethingsso?Because...inmy
wrathmyeyeistroubledandIhavebecomeoldandsubjecttodecay[J.19192,l.26/l1.2),OntheSixthPsalm.
EverylawoftheApostleandobservanceoftheGospelbecomesournormtoreceiveChrist'sholybodywithapure
conscienceifanyonehasablemishduetosin,hecleansesitbythewateroftears[J.192,OnPerfection].
AsReinhardHubnerpointsoutGregorystressesthepedagogicalworthofdisgraceasameanstoreturntovirtue.The
sacramentofrepentance7,athemementionedinthesecondhalfofthetreatise,isrelatedtotheeschatologicalfulfillmentof
creationandiseffectedbyone'sownfreewillGregoryofNyssarelatesthistothesymboloftheeighthday:
Theinheritanceoftheoctaveiskeptforpersonsworthyofit.Thispsalm(six)distributesGod'sjustjudgmenttoeach
personaccordingtohisworthiness...One'sownfreewill(proairesis)effectspunishmentandchastisementthrough
repentanceandbymakingpublicanyhiddensin"[J.190,1.4191,1.58].
WeclearlyseetheemphasisGregoryplacesuponfreewillgroundednotinauniversal,impersonalrealityhutinan
attractive,personalresponsetoGod'sgiftoftheeighthday.8
Noticetheoptimistic,ifnotenthusiastictoneofGregory'streatisewhichbeginswithperhapshismostoriginalinsight,our
progress9"fromstrengthtostrength"through"nobleascents"[J.187,1.34].Gregorynaturallyhasinmindthegoalof
theseascents,theeighthday(ofrest)whichstripsaway"thisearthlylife."Suchis"ourhopeofglory"(heelpistesdoxes)
[J.193,l.20],aphraseoccurringatthetreatise'sendwhichcontinuesthesameupbeatnoteonwhichitbegan.
JustasGodrestedontheseventhday('theseventhdayistheendofcreationandencompasseswithinitselfthetime
coextensivewiththecreationofthisworld'[J.188,l.2022,]afterhehadcreatedtheworld,sotheworld,havingcompleted
itscourse,willrestinCodontheeighthandfinalday.AlthoughyouwouldexpectGregorytoquotefromtheBookof
Revelationwithregardtothiseighthdayinhisshorttreatise,hecertainlymusthavehadinmindthenewJerusalemofSt.
John'svision.InhiseagerexpectationoftheLord'sDay,Gregorydoesnotdisparagetimenorholditincontempt.However,
asaChristianinfluencedbyPlatonism,heinsistsonthevanityofearthlyandtemporalthingsthosepersonswhomhe
addressesintheexegeticalpartofthetreatisedealingwithPsalmSixproperconsidersuchtemporalthingsastheyarein
appearance,whiletheirtruesummonsconsistsinlookingbeyondthemto"transcendentreality"(tonhuperkeimenon)[J.
187,l.10].Bynecessity,weashumanbeingsmustestablishafootholdintimeandprudentlyuseitifwewishtomeetthe
eighthdayofeternity.Gregoryclaimsthattime"wasdeterminedwithcreation,foritsnatureiscircumscribedintheweekof
days"[J.188,l.28].Thustheweekofsevendaysfallsbackonitself,therebyformingacircle.Suchameasureoftime's

totalityexistsuntil"thingsendowedwithmotion"[J.189,l.5]ceaseandaresupplantedbytheoctave.
GregorycorrectstheGreeknotionofmatter'sindefiniteexistenceintimebypresentingtimeasawayororderedsequence.
Thetermtoexpressthisconceptisakolouthia,anecessarysuccessionandprocessofeventsintime.Itisappliedbothinthe
naturalandsupernaturalorders.10Gregorybringsoutanotherrelatedaspectofakolouthiainhismuchlargertreatise,Onthe
InscriptionofthePsalms,withrespecttotheorderofagiventext,inthiscase,theonehundredandfiftypsalms:"The
divinebookofthepsalmswonderfullyshowsustheway(toblessedness)byasystematic,naturalorder(diatinostechnikes
tekaiphusikesakolouthias)showingthevariousmeansformantoattainblessedness"[J.26].Notetoohowakolouthiaas
sequenceiscarriedovertohissmallworkonPsalmSix:"...and(PsalmSix's)importantroleintheorder(akolouthia)of
thepsalter"[J.187,l.1213].Wethushavethetemporalaspectofakolouthiaimpliedinthesequentialorderofthepsalter,
namely,theroleplayedinitbyPsalmSix.
Time,asvonBalthasarpointsout,11istheunfoldingofthepartsofacreatedbeing,adistentionofitsmembers,orinthe
wordsofthetreatise,a"flux(rhoodes)oftheworld'smovement"[J.189,l.61.OneofGregory'schiefcontributionstothe
Christianinterpretationoftimehasbeentomakeitscycle(refertothesevendays'cycleoftimeabove)asymboloffinitude,
noteternity:havingarrivedatitsendortotality[J.189,l.23],timeattainsthegoalofitsselfenclosedexistenceand
expires,rather,isfulfilled.HeretherestlesspovertyofthesoulasdepictedbyPlotinosisputtorestinthegloryofthe
Christianresurrectionortheeighthday.Thusforthiseighthandfinalagewhichbearstothesevenothersthesame
relationshipastheGospeltotheLaworasSundaydoestotheSabbath,GregoryofNyssaascribes"anothersun"toriseand
continuallyenlightenallthingsinitsbrilliantglory.
****
EightexceptsfromtheFatherswithreferencetotheeighthday:
Irenaiis,AgainstHeresies,PG7.645B
Theeconomyofthearkatthedeluge,inwhicheightpersonsamongNoah'srelativesweresaved,indicatesthesalvific
Ogdoad.Similarly,Davidwastheeighthchildamonghisbrothers.Thecircumcisionoccurredontheeighthday,forit
manifeststhecircumcisionoftheOgdoadonhigh.Thescriptures,whenpointingtothenumbereightforourbelief,havein
mindthemysteryoftheOgdoad.
Origen,HomiliesonExodus,PG12.346C
Thesixthdayrepresentslifeherebelow:"Godmadetheworldinsixdays"[cf.Gen1.31].Duringthissixthdayonemust
gatherandputinreserveprovisionssufficientforthe(seventh)daytocome.Ifyouamassduringthistimetreasuresof
justice,mercy,andpity,theywillserveasnourishmentintheagetocome...Butifonegathersgoodworks,theywilllive
forthenextday.(This'nextday'istheSabbathrepresentedbytheOgdoad).
EusebiusofCaesarea,CommentaryonthePsalms,PG23.120A
TheoctaveisthedayofChristtheLord'ssalvificresurrectiononwhichwebelieveoccursthepurgationofallsins.Itisalso
symbolicofaninfant'scircumcisionbywhichthesoulispurgedthroughregenerationbybeingbegottenbyCod.Thisdayis
betterthantheseventhbecauseonittheLawisdissolved.
Athanasius,TreatiseonthePsalms,PG27.75D
Whatistheoctave?ItisthedayoftheLord'sresurrectiononwhichwereceivethefruitofourlabors.Indeedourenemies
havebeenturnedbackwithshameandconfusion.Thispsalm(six)singsofthatblessedtimeofrepentancemadeforsin.
Didymus,TreatiseonthePsalms,PG39.1173D76A
Psalmsixcontainsamoredivinesenseinitsverses.Itsingsabouttheend,because(theseverses)arethemostperfect
contemplationontheoctave.ThepersoniscircumcisedspirituallybyGod,foritisnotcarnal.Circumcisionisperfectedin
theoctavebecauseitisextolledabovethesixdaysinwhichtheworldwasmadeandattainstheseventhday,thetrue,holy,
anddelightfulSabbath.Sinceperfectbeatitudecannotbeobtainedthroughcreatedthings,wemustassumeatranscendent

state,theoctave.
BasiltheGreat,TheHexaemeron,PG29.52A
ThedayoftheLordiswithoutevening,withoutsuccession,andwithoutend.Itisnotunknowntoscripture,anditistheday
thatthePsalmistcallstheeighthbecauseitisoutsidethistimeofweeks.Thuswhetheryoucallitday,orwhetheryoucallit
eternity,youexpressthesameidea.
GregorytheTheologian,OnPentecost,PG36.432B
Forthenumberseven.multipliedbyitself,producesfiftyminusoneday,andweaddthisbytakingitastheworldtocome:
itisatoncethefirstandtheeighth,orratheroneandindestructible.AndindeedwemustthereceasetheSabbathkeepingof
oursouls,sothatonepartofsevenmaybegiventosome,ofeighttoothers,ascertainmenwhohavecomebeforeushave
explained.
JohnChrysostom,OnCompunction,PG47.415D16A
Whatistheoctave?ItisthatgreatandgloriousdayoftheLord,abrightfurnaceatwhosesighttheVirtuestrembleand
whichmanifeststhehasteningoftheKing.Theoctavecallshim,declaringhimtoheachangeofconditionandarenewalof
thefuturelive.Forthepresentlifeisnoneotherthansevendayswhichcommencesfromthefirstdayandisperfectedinthe
seventhday.
****
EndnotestotheIntroduction
Anoteregardingthetext,OntheSixthPsalm,ConcerningtheOctave:Withinthetextarelocatedtheletters"M"and"J."
"M"referstoMigne'sedition,PG44"J"referstothecriticaltextdoneunderWernerJaeger'sdirectionandcontinuedafter
hisdeath(Leiden,1962),vol.5.JamesMcDonoughs.j.hasarrangedthecriticaltextforthisvolume.Thistextwas
publishedintheGreekOrthodoxTheologicalReview,volume32,Number1,1987(Brookline,Ma).

1.ThisinscriptionisalsoprefixedinPsalmEleven.
2.ForeightbriefexcerptsfromsomeFathersoftheChurchregardingtheoctave,refertothelistattheendofthe
Introduction.
3.TheBibleandtheLiturgy(NotreDame,1956)p.262.
4.TheHebrewtextforGen1.5isyom'echad,"dayone."Thisphrase,insteadoftheconventional"firstday"suggests
somethingmorethananaturaldayconsistingofsunrise,sunsetandnightrather,itinjectsamysticalconnotationoftimeto
thisfirstdayandtothesucceedingdays.
5.TheBibleandtheLiturgy,p.270.
6.DieEinheitdesLeibesChristibeiGregorvonNyssa(Leiden,1974),pp.1803.
7.ForGregory,thebeginningofphilosophyisnotcuriosityasitisfortheGreeks,butdespair.Despaircastsouttheworld's
eternalreturnonitselfandmakesonerelyinGodthroughfaith.Cf.Danielou'sPlatonismeetTheologieMystique(Paris,
1944),p.139.Gregory'sSongCommentarysaysthatthisdespairhasapositiveconnotation:"Whenthebridesays,'the
guardsstruckme,'sheboastsaboutherfurtheradvancementtoonehigh.Ifshesaysthisuponbeingwounded,thedivinerod
haspenetrateddeepwithin...ThedivinerodorSpiritisacomfortingstaffwhoseblowseffecthealingandwhosefruit
consistsofthoseothergoodthingslistedbyPaul,especiallytemperance"[J.36566].
8.Earlierthetreatisespokeofthenumbereight'sspiritualcontentwithrespecttoRom7.14("thelawisspiritual,"J.188,
l.2).AsMarietteCanevethasremarked(GregoiredeNysseetL'HermeneutiqueBiblique(Paris,1983),p.187),thiscontrast
betweenfleshandspiritisfrequentlycitedbyGregory.HeoftenusesRom7.23("anotherlawatwarwiththelawofmy

mind").Forexample,refertotheSongCommentary,SecondHomily[J.57].Hereone'sfreewill,proairesis,exercisesitself
inthestruggleagainstsin.
9.ThethemeofeternalprogressemphasizesthatforeachattainmentoftherealizationofGod,newhorizonscontinually
openout.Gregory'sfavoritewordforthisadvancementisepektasisasmentionedintheopeningwordsofOnthesixth
Psalm:"Thushewhoalwaysstretchesforward(aeiemprosthenepekteinomenos)willneverceasehisgoodascentthrough
loftythoughts."Forafullerexplanationofepektasis,cf.Platonisme,p.30926.
l0.Cf.L'EtreetleTempschezGregoiredeNyssebyJeanDanielou,(Leiden,1970),p.30.
11.'D'unepart,unesorted'etalementdespartiesd'unetre,unedistenstiondesesmembres(parastasis)del'autre,cet
espacementestaussiunmovement,unecoulementetparlaunetension.Cetteapparentecontradictionsetraduitdansl'ordre
delaconnaissanceparledechirementdelaconscienceenmemoiredupasse(NotetheemphasisGregoryplaceson
"memoryofevildeeds,"J.190,l.1819)etprevisiondufutur("hopeofglory,"J.193,l.20).PresenceetPensee(Paris,1943),
p.5.

TheText

[J.187&M.608]Thosepersonswhoareadvancingfromstrengthtostrengthaccordingtotheprophet'sblessing[Ps83.68]
andwhodisposetheirheartsforthesenobleascents,whenevertheyapprehendsomegoodthought,theyareledtoaloftier
understandingwhichyieldsforthesoulanascentonhigh.Thushewhoalwaysstretchesforward[Phil3.13])willnever
ceasehisgoodascentthroughloftythoughtstobeeverguidedtocomprehendtranscendentreality.Ihavementionedthese
thingstoyou,brothers,whoturnyourattentiontothesixthpsalmanditsimportantroleintheorderofthepsalter:afterthe
inheritance,(ThisreferstotheinscriptiontoPsalmFive:"Fortheend,apsalmofDavid,concerningherthatinherits)this
psalmpertainingtotheoctaveisofferedtous.Indeed,youarenotignorantofthesymboloftheoctavewhichdoesnot
concurwiththoseopinionsheldbytheJews.Withrespecttotheunbecomingmembersofourbodies,theydegradethe
nobilityofthemysteryoftheoctave,thelawofcircumcisionand[M.609]purificationfollowingchildbirththeyclaimthat
thenumber[J.188]eightsignifiesthesethings.However,welearnfromthegreatPaulthattheLawisspiritual[Rom7.14],
providedthattheobservancekeepthisnumbereightandprescribecircumcisionformalechildrenandasacrificeof
purificationforfemales.WeneitherrejecttheLawnoracceptitblindly,knowingthattruecircumcisionadministeredbya
stoneknifeoccursontheeighthday.YouindeedknowthatthestoneknifewhichseversimpurityisChrist[1Cor10.41,the
trueWord[ofGod]andthatitbringstoanendthesordidflowofthislife'sactionsonceourhumanexistencehasbeen
changedintoamoredivinestate.
Toclarifythesematters,1willnowsetforththeirmeaning.Thetimeofthislifeinthefirstconstitutionofcreationis
fulfilledinoneweekconsistingofsevendays.Thecreationofbeingsbeganonthefirstday,andthecompletionofcreation
terminatedontheseventhday.Scripturesaysthatthefirstbeingswerecreatedononeday[Gen1.5]andonthesecondday
thesecondbeingswerecreated,andsoforthuntilthesixthdaywhenalltherestwerecreated.Theseventhdayistheendof
creationandencompasseswithinitselfthetimecoextensivewiththecreationofthisworld.Therefore,asnootherheaven
wasmadeexceptthisone,andnopartsoftheworldwereaddedtothosewhichweremadeatthebeginning,butcreation
wasestablishedinitselfwhileremaininginitsdimensionswithoutaugmentationordiminution,thusnoothertimeexisted
exceptthatwhichwasdeterminedwithcreation,forthenatureoftimeiscircumscribedintheweekofdays.[J.189]When
wemeasuretimewithdays,beginningfromthefirstandclosingwiththeseventhagain,wereturnlothefirstday.We
alwaysmeasurethetotalityoftimethroughthecircleofsevendaysuntilthingsendowedwithmotionpassawayandthe
fluxoftheworld'smovementceasesTherewillcome,astheApostlesays[1Cor7.31]thethingsthatarenolongertossed
about,fortheysufferneitherchangenotalteration:thiscreationwillalwaysremainlikeitselfinsucceedingages.Itcontains
thetruecircumcisionofhumannatureandtruepurificationwhichwillstripawaythisearthlylife.Sinisthisfilthproduced
inhumannature(because'Insinmymotherconceivedme"[Ps50.5].He[Christ]whopurifiedusfromsinnextcleansedthe
universeandutterlydestroyedfromcreatureseverythingthatisbloody,sordid,anduncircumcised.Thusweacceptthelaw
concerningtheoctavewhichcleansesandcircumcisesbecauseoncetimerepresentedbythenumbersevencomestoaclose,
theoctavesucceedsit.Thisdayiscalledtheeighthbecauseitfollowstheseventh[M.612]andisnolongersubjectto
numericalsuccession.Anothersunmakesthisday,thetruesunwhichenlightenssincethissunenlightensonceandforall
astheApostlesays[2Cor4.4],sunsetnolongerhidesit,butitenfoldsallthingsinitsownbrilliantpower.Thislight
continuouslymakeslightforthosepersonsworthyofitandevenmakesothersunsoutofeveryonewhosharesinit[J.190].
AstheGospelsays,"Thejustwillshinelikethesun"[Mt13.43].
Inthepreviouspsalm[five]theinheritanceoftheoctaveiskeptforpersonsworthyofit.ThispsalmdistributesGod'sjust
judgmenttoeachpersonaccordingtohisworthiness,andtheprophet[David]rightlyincludesrepentancebymentioningthe
octave.ForwhoseconscienceisnotatoncetroubledandgrippedbyfearandterrorwhenmindfulofChrist'sfearful

judgmentandwiththeknowledgethatheshouldchangeforthebetter?Butwhenheconsiderstherigorofjudgmentwhich
involvesdetailedquestioning,inexpectationofadreadfuloutcome,heisterrified,notknowingtheoutcomeofhis
judgment.Therefore,hiseyesarerivetedonafearfulpunishment:Gehenna,darkfire,theundyingwormofconscience[Mt
8.12]whichconstantlymakesthesoulmoanthroughshameandrenewsitspainsbythememoryofevildeeds.Nowthe
suppliantbeseechesGod,prayingthathemaynotbesubjecttohiswrathatthecrossexamination,norsufferchastisement
foroffensesthroughGod'sanger.Forjudgmentisconsideredtobetheeffectofwrathandangerwithregardtopersons
condemnedtoafiercechastisementofthatdreadfulpunishment.Nowpsalm[six]representsbywordsofgriefandpainthe
wrathandfuryattributedtothepunishmentofwickedpersons.Itsays[J.191]Idonotexpectfrom[God's]wrathany
reproachconcerningmyhiddensinsbymeansoffearfulstripes:rather,Ianticipateanguishfrommyownconfession.For
thegriefresultingfromthewoundsofstripesmanifestshiddeniniquitiesone'sownfreewilleffectspunishmentand
chastisementthroughrepentanceandbymakingpublicanyhiddensin.
WhenPsalmSixsays,"Rebukemenotinyourwrathnorchastisemeinyouranger"[vs.1],thepsalmistseeksrefugein
mercy:notsomuchwithregardto[man's]freechoice,butwithrespecttotheweaknessofhumannature,thecauseofevil.
Although1wasborninevil,Iamhealedby[God's]mercy.Weaknesscausesmepain.Whatisthisweakness?Mybonesare
shakenandhealthhasvanishedfromthem.[PsalmSix]saysthat[M.613]soundthoughtssteadythesoul:"Healme,Lord,
becausemybonesaretroubled"[vs.2].Thesymbolismofthesewordsisexplainedinrelationtothosewhichfollow:"My
soulisexceedinglytroubled"[vs.3].Whyareyouslowtocureme,Lord?Howlongwillyouwithholdmercy?Doyounot
seethefleetnessofhumanlife?Removetheconstrainttowhichourlifeissubjectbyconvertingmysoulsothatwhendeath
overtakesus,wecanstillbehealed.Nolongerwillapersonwhosesicknessstemsfromevilandwhocanbehealedbythe
memoryofGodsufferdeathbecausehisconfessionbelongsonearth,notinhell.
Thenwehearwordssuchas,Howcanyouimploremercyfromcorrectingtransgressions?HowcanyouplacateGod?Psalm
Sixsays,"1havelaboredwithmygroaningand1shallwashmybedfromsinwiththewaterofmytears"[vs.6]Whyare
thesethingsso?Becausethepsalmclaimsthatinwrathmy[l.192]eyeistroubledandIhavebecomeoldandsubjectto
decaybecausethewrathofmyenemiestowardsmysoulhasbroughtaboutthisdecay.Ifwrathalonecausessuchfearforan
offender,thenhowmuchgreaterwillhethehopeofsalvationforthoseindespairwhonotonlyrecognizethepainsfrom
wrathintheirownlivesbutthosecausedbypassion,greed,delusion,ambition,jealousy,andtheentireswarmofhuman
evils?Withrespecttothesevariousenemies,PsalmSixsays,"Departfromme,allyouwhoworkiniquity"[vs.8].Itlater
showsthegoodhopeofferedtousfromconversion.RightawaythepsalmspeaksofconversiontoCodandcomesto
perceiveCod'sgoodwillforaperson.Itproclaimshisgraceandannounceshisbountybysaying."TheLordhasheardthe
voiceofmypetitiontheLordhasacceptedmyprayer"[vs.9].
Inorderthatthebenefitofconversionmightremainforeverandthatapersonnolongerneedit,thepsalmistpraysforhis
enemies'conversiononcetheyhavebeencastigatedthroughshame.Forthepersonwhoputshishandstoevilisshamedby
training,henolongerisfamiliarwithevilandwillrefrainfromsimilarfuturetemptations.Suchisthefruitofagoodascent.
Thefourthpsalmmakesadistinctionbetweentheimmaterialandbodily,fleshlygoodthefifthpsalm,[J.193],praysforthe
inheritanceofthisgoodthesixthpsalmmentionstheoctave,thetimeforthisinheritancetheeightpsalmsetsbeforeone's
eyesthefearfuljudgmentwhichwarnsussinnerstoshunbyrepentancemorecalamitousresults.Thentherepentanceduly
offeredtoGodproclaims[M.616]abenefitforus:"TheLordhaslistenedtomyvoicewithtearswhenIturnedtohim"[vs.
9].Oncethishascomeabout,andthatthisbenefitmayabideforthefuture,theprophet[David]beseeches[God]todestroy
throughshamehostilethoughts.Suchlawless,hostilethoughtscannototherwisebevanquishedunlessthroughshame.A
deepgulfisestablishedforthosepersonswhohavelivedinevil,whileshamehaserectedawallofsininoneself.We
thereforesay,"Letallmyenemiesbeputtoshameandsorelytroubled"(vs.10).Myenemiesaredomesticonesandproceed
frommyhearttodefileaperson.Byquicklyvanquishingthemwithshame,ourhopeofglorywhichisfreefromthisshame
willreceivethanksbetoGod,towhombegloryforever.Amen.
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