Psalms 7:16

XV . If, therefore, peace returns upon those that sent it, nay, upon those that before had actually given it, because it did not find persons fit to receive it, much rather will a curse return upon the head of him that unjustly sent it, because he to whom it was sent was not worthy to receive it: for all those who abuse others without a cause curse themselves, as Solomon says: “As birds and sparrows fly away, so the curse causeless shall not come upon any one.” And again he says: “Those that bring reproaches are exceeding foolish.” But as the bee, a creature as to its strength feeble, if she stings any one, loses her sting, and becomes a drone; in the same manner you also, whatsoever injustice you do to others, will bring it upon yourselves. …

And as in many cases we have to consider the astonishment of the Jews at the words of the Saviour, because they were spoken with authority, so also in regard to the words in this place. Having called the multitudes therefore, He said unto them, “Hear and understand,” etc. And He said this, the Pharisees being offended at this saying, as, because of their evil opinions and their worthless interpretation of the law, they were not the plant of his own Father in heaven, and on this account were being rooted up; for they were rooted up as they did not receive the true vine, which was cultivated by the Father, even Jesus Christ. …

13. For thus doth pride imitate high estate, whereas Thou alone art God, high above all. And what does ambition seek but honours and renown, whereas Thou alone art to be honoured above all, and renowned for evermore? The cruelty of the powerful wishes to be feared; but who is to be feared but God only, out of whose power what can be forced away or withdrawn, when, or where, or whither, or by whom? The enticements of the wanton would fain be deemed love; and yet is naught more enticing than Thy charity, nor is aught loved more healthfully than that, Thy truth, bright and beautiful above all. Curiosity affects a desire for knowledge, whereas it is Thou who supremely knowest all things. …

14. Thus doth the soul commit fornication when she turns away from Thee, and seeks without Thee what she cannot find pure and untainted until she returns to Thee. Thus all pervertedly imitate Thee who separate themselves far from Thee and raise themselves up against Thee. But even by thus imitating Thee they acknowledge Thee to be the Creator of all nature, and so that there is no place whither they can altogether retire from Thee. What, then, was it that I loved in that theft? And wherein did I, even corruptedly and pervertedly, imitate my Lord? Did I wish, if only by artifice, to act contrary to Thy law, because by power I could not, so that, being a captive, I might imitate an imperfect liberty by doing with impunity things which I was not allowed to do, in obscured likeness of Thy omnipotency? Behold this servant of Thine, fleeing from his Lord, and following a shadow! O rottenness! …

10. “O Lord, lead me forth in Thy justice because of mine enemies” ( ver. 8 ). He has here sufficiently plainly declared that he is on his onward road, that is, in progress toward perfection, not yet in perfection itself, when he desires eagerly that he may be led forth. But, “in Thy justice,” not in that which seems so to men. For to return evil for evil seems justice: but it is not His justice of whom it is said, “He maketh His sun to rise on the good and on the evil:” for even when God punishes sinners, He does not inflict His evil on them, but leaves them to their own evil. …

17. “He hath opened a ditch, and digged it” ( ver. 15 ). To open a ditch is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the unrighteous man wishes to deceive. Now this ditch is opened when consent is given to the evil suggestion of earthly lusts: but it is digged when after consent we press on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it proceeds, than the unrighteous heart whence it proceeds? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed by the wound of avarice. …

6. In regard to him one might say, “he digged a pit and opened it and fell into the hole which he had made; his labor shall turn upon his own head, and his unrighteousness shall fall upon his own crown.”

183. Our rust is wantonness, our rust is lust, our rust is luxury, which dim the keen vision of the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy vesture of the Church with their impiety, and desiring to separate the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spilt if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in any one’s vessel. We are but of common clay, we quickly feel vices. But no one says to the potter, “Why hast Thou made me thus?” For though our vessel be but common, yet one is in honour, another in dishonour. Do not then lay open thy pool, dig not with vices and crimes, lest any one say: “He hath opened a pool and digged it, and is fallen into the pit which he made.”