Psalms 17:29

9. The angels fell, the soul of man fell and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless Thou hadst said from the beginning, “Let there be light,” and there had been light, and every obedient intelligence of Thy celestial City had cleaved to Thee, and rested in Thy Spirit, which unchangeably is “borne over” everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that wretched restlessness of the spirits who fell away, and, when unclothed of the garments of Thy light, discovered their own darkness, dost Thou sufficiently disclose how noble Thou hast made the rational creature; to which nought which is inferior to Thee will suffice to yield a happy rest, and so not even herself. …

8. How shall I make those whose minds are full of vanity understand that the actions of the prophets were also mystical and prophetic? The vanity of their minds is shown in their thinking that we believe God to have once existed in darkness, because it is written, "Darkness was over the deep." As if we called the deep God, where there was darkness, because the light did not exist there before God made it by His word. From their not distinguishing between the light which is God, and the light which God made, they imagine that God must have been in darkness before He made light, because darkness was over the deep before God said, "Let there be light, and there was light." In the New Testament both these things are ascribed to God. …

8. Hear then the Lord confessing; “I confess to Thee, O Father, Lord of heaven and earth.” What do I confess? Wherein do I praise thee? For this confession, as I have said before, signifieth praise. “Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” What is this, Brethren? Understand by that which is opposed to them. “Thou hast hid these things,” saith he, “from the wise and prudent;” and he did not say, thou hast revealed them to the foolish and imprudent, but “Thou hast hid these things” indeed “from the wise and prudent, and hast revealed them unto babes.” To these wise and prudent, who are really objects of derision, to the arrogant who in false pretence are great, yet in truth are only swollen up, he opposed not the foolish, nor the imprudent, but babes. Who are babes? The humble. …

6. What we have just heard, appears now distinctly and clearly. “He that cometh from above, is above all.” See what he says of Christ. What of himself? “He that is of the earth, is of earth, and speaketh of the earth. He that cometh from above is above all”, this is Christ; and “he that is of the earth, is of earth, and speaketh of the earth”, this is John. And is this the whole: John is of the earth, and speaks of the earth? Is the whole testimony that he bears of Christ a speaking of the earth? Are they not voices of God that are heard from John, when he bears witness of Christ? Then how does he speak of the earth? He said this of man. So far as relates to man in himself, he is of earth, and speaks of the earth; and when he speaks some divine things, he is enlightened by God. For, were he not enlightened, he would be earth speaking of earth. …

8. But whether the former exposition of this place, or this last be the more suitable, without prejudice to any one better, or equal, or as good, it follows very consistently, “the Lord judgeth the people.” For whether He returned on high, when, after the resurrection, He ascended into heaven, well does it follow, “The Lord judgeth the people:” for that He will come from thence to judge the quick and the dead. Or whether He return on high, when the understanding of the truth leaves sinful Christians, for that of His coming it has been said, “Thinkest thou the Son of Man on His coming will find faith on the earth?” “The Lord” then “judgeth the people.” What Lord, but Jesus Christ? “For the Father judgeth no man, but hath committed all judgment unto the Son.” Wherefore this soul which prayeth perfectly, see how she fears not the day of judgment, and with a truly secure longing says in her …

29. “For thou wilt light My candle, O Lord” ( ver. 28 ). For our light is not from ourselves; but “Thou wilt light my candle, O Lord. O my God, Thou wilt enlighten my darkness.” For we through our sins are darkness; but “Thou, O my God, wilt enlighten my darkness.”

17. “I will render to Thee my vows, which my lips have distinguished” ( ver. 14 ). What is the distinction in vows? This is the distinction, that thyself thou censure, Him thou praise: perceive thyself to be a creature, Him the Creator: thyself darkness, Him the Enlightener, to whom thou shouldest say, “Thou shalt light my lamp, O Lord my God, Thou shalt enlighten my darkness.” For whenever thou shalt have said, O soul, that from thyself thou hast light, thou wilt not distinguish. If thou wilt not distinguish, thou wilt not render distinct vows. Render distinct vows, confess thyself changeable, Him unchangeable: confess thyself without Him to be nothing, but Himself without thee to be perfect; thyself to need Him, but Him not to need thee. …

4. …There is a double interpretation, both must be given: “lighten,” he saith, “Thy face upon us,” show to us Thy countenance. For God doth not ever light His countenance, as if ever it had been without light: but He lighteth it upon us, so that what was hidden from us, is opened to us, and that which was, but to us was hidden, is unveiled upon us, that is, is lightened. Or else surely it is, “Thy image lighten upon us:” so that he said this, in “lighten Thy countenance upon us:” Thou hast imprinted Thy countenance upon us; Thou hast made us after Thine image and Thy likeness, Thou hast made us Thy coin; but Thine image ought not in darkness to remain: send a ray of Thy wisdom, let it dispel our darkness, and let there shine in us Thy image; let us know ourselves to be Thine image, let us hear what hath been said in the Song of Songs, “If Thou shalt not have known Thyself, O Thou fair on …

7. Behold, “Be the Lord magnified:” wilt thou never, wilt thou nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? “But I am needy and poor” ( ver. 5 ). He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, “Thou shalt illumine my candle, O Lord.” What then of thee? “But I am needy and poor.” I am like an orphan, my soul is like a widow destitute and desolate: help I seek, alway mine infirmity I confess. There have been forgiven me my sins, now I have begun to follow the commandments of God: still, however, I am needy and poor. …

11. “For darkness shall not be darkened by Thee” ( ver. 12 ). Do not thou then darken thy darkness; God darkeneth it not, but enlighteneth it yet more; for to Him is said in another Psalm, “Thou, Lord, shalt light my candle: my God shall enlighten my darkness.” But who are they who “darken their darkness,” which God darkeneth not? Evil men, perverse men; when they sin, verily they are darkness; when they confess not their sins which they have committed but go on to defend them, they “darken their darkness.” Wherefore now if thou hast sinned thou art in darkness, but by confessing thy darkness thou shalt obtain to have thy darkness lightened; by defending thy darkness, thou shalt “darken thy darkness.” And where wilt thou escape from double darkness, who wast in difficulty in single darkness?…Let us not “darken our darkness” by defending our sins, and “the night shall be light in our deli …