Psalms 78:1

Divine Scripture commands that, when we have been invited to a rich man's banquet, we should with understanding put forth our hand to the dishes. And so for us too the banquet of Scriptures has been set out as a rich man's feast. We have come into a meadow; it has very many flowers: here the rose is red, there the lilies gleam white, there are flowers of every kind. Our soul is drawn this way and that, to gather from wherever it may the more beautiful flowers. If we pick the rose, we leave the lily behind; if we take the lily, the violets are still left for us. So too in the seventy-seventh psalm, which is mystical and wrapped up in very many sacred mysteries, whatever letter you look at, they are flowers, flowers of every kind, and we cannot choose them all. But let us choose all that we can: from a few we can also contemplate the remaining excellence of the flowers. "The understanding of Asaph." It is headed with this title. The very title summons us to understanding. Asaph was one of the choir-masters, just as also were the sons of Korah, and Idithun, and the rest. Therefore this man too is one of the prophets from among the choir-masters. Since, then, the understanding is straightforward, and in the psalm a history is narrated, we are compelled of necessity to understand everything that is written according to that understanding. It is written: "In the land of Egypt, in the field of Tanis: he split the sea and led them out; he set the waters as if in a wineskin, and led them out in a cloud by day, and all night in the illumination of fire," and so on. We see that a straightforward history is narrated. If, then, we understand it just as it is written, the title "The understanding of Asaph" has been prefixed for no reason. But if we understand it as the title indicates, we are compelled of necessity to have one thing in the letter and to find another in the spirit. "Attend, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in parables; I will utter propositions from the beginning." You see that it is well written above, "The understanding of Asaph." Indeed, the very prophecy begins thus: "Attend, my people, to my law" — not Moses' law, but "my law." "Incline your ear to the words of my mouth." This is what he says in the Gospel: "He who has ears to hear, let him hear."

"Hearken ye," He says, "My people, to My law" [Psalm 78:1]. Whom may we suppose to be here speaking, but God? For it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which the word Asaph is interpreted to signify. Hath it then been said, "Understanding of Asaph," in the sense that Asaph himself has understood; or must it be figuratively understood, in the sense that the same Synagogue, that is, the same people, has understood, unto whom is said, "Hearken, My people, unto My law"? Why is it then that He is rebuking the same people by the mouth of the Prophet, saying, "But Israel has not known Me, and My people has not understood"? [Isaiah 1:3] But, in fact, there were even in that people they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace of the Spirit. For they cannot have been without the same faith, who were able to foresee and foretell the revelation thereof that should be in Christ, inasmuch as even those old Sacraments were significants of those that should be. Had the prophets alone this faith, and not the people too? Nay indeed, but even they that faithfully heard the Prophets, were aided by the same grace in order that they might understand what they heard. But without doubt the mystery of the Kingdom of Heaven was veiled in the Old Testament, which in the fullness of time should be unveiled in the New. "For," says the Apostle, "they did drink of the Spiritual Rock following them, but the Rock was Christ." [1 Corinthians 10:4] In a mystery therefore theirs was the same meat and drink as ours, but in signification the same, not in form; because the same Christ was Himself figured to them in a Rock, manifested to us in the Flesh. "But," he says, "not in all of them God was well pleased." [1 Corinthians 10:5] All indeed ate the same spiritual meat and drank the same spiritual drink, that is to say, signifying something spiritual: but not in all of them was God well pleased. When, he says, "not in all:" there were evidently there some in whom was God well pleased; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith has been revealed, which then was veiled, to all men that…