Homily on Psalm 48

^A, he is before all. This pertains to his creation. Then, declaring his providence, he adds: “And all things consist in him.” The same John, indicating both these things again, said: “All things were made by him, and without him was made nothing.” By this he meant to show the creation. Then the providence: “The life was, and the life was the light of men.” This the prophet also implies here when he says: “Thou hast fashioned me.” This is of the creation. He also stated that which is of providence: “And thou hast laid thy hand upon me.” What is “thou hast laid”? Thou holdest together, thou sustainest, thou supportest. This is what Paul also declares when he says: “For in him we live, and move, and are.” For we do not depend on his power only in coming to be, but also in existing and remaining. ^B “Thy knowledge is become wonderful from me, it is become great, I cannot reach to it.” Another says: “It surpasses me.” Instead of “it is become great,” another says: “It has been exalted.” What he says is this: “Both I enjoy thy providence, and knowing that thou knowest all things, and that thou madest me from nothing, yet I am unable to have an accurate and clear knowledge of thee in all things; but it is become wonderful,” that is, it surpassed me, it was exalted above me, it became stronger than to be grasped by my reason; so it is wonderful, so it is great. What then, if it is wonderful and great, can it be grasped? By no means. For this reason he added: “I cannot reach to it,” so that you may not say this. And when he speaks of “knowledge,” he does not mean that I am ignorant of God, but that I do not know a perfect and clear knowledge concerning him. This is what Paul says: That he exists we know, but what he is in his essence we do not know; for he that comes to God must believe that he exists. And he did not say “what he is in his essence”; for this is known to no one. That he is loving toward mankind we know, that he is good, that he is kind; but how much, we do not know. But this man, having passed over these things, proposes another thing that seems to be easier, and he says that he is ignorant of this as well. For I do not say, he says, “what he is in his essence,” nor “how great his goodness is”—for it is acknowledged that these are incomprehensible—but not even how he is everywhere can I say, but even this is above our comprehension. ^C Therefore, having said, “Thy knowledge is become wonderful from me,” he added: “Whither shall I go from thy spirit? and whither shall I flee from thy face? If I ascend up into heaven, thou art there: if I descend into hell, thou art present. If I take my wings early in the morning, and dwell in the uttermost parts of the sea.” Another says: “If I remain.” “For even there,” (another says: “For there”) “thy hand shall lead me, and thy right hand shall hold me.” By “spirit” and “face” he means God himself. That is to say: “Whither shall I go from thee? Thou fillest all things, art present to all, not in part, but entirely with all at once.” And having said the things above, the things below, the breadth, length, depth, height, he declares that he is present everywhere. And he did not say: “Wherever I shall go, you will follow me and hold me,” but: “Wherever I shall go, there art thou”; that is: “There I find thee forestalling me.” ^D Therefore he says: “Thy knowledge is become wonderful from me.” And if thou dost not know it accurately, he says, how dost thou know that it is wonderful? Because it surpasses my reason, because it conquers my mind. Since even the solar ray we are not able to perceive clearly, and yet through this we marvel at it most; thus it is even with the knowledge of God; we are not altogether ignorant of it; for we know that he exists, and that he is loving toward mankind, and that he is good, and that he is kind, and gentle, and that he is everywhere; but what he exists as in his essence, or how great the things mentioned are, or how he is everywhere, this we are ignorant of. Having therefore said the things from which “Thy knowledge is become wonderful,” and having proclaimed his foreknowledge, his creative power, his providential care, his incomprehensibility, and the ineffable nature of his essence, he relates another of his powers, and one that is full of much difficulty if it should be searched out by human reason. For this too is incomprehensible. What then is this? That, “For even there thy hand shall lead me, and thy right hand shall hold me.” That is to say: that it is possible for men who have fallen into calamities not to be permitted to be seized by the calamities, while being in the very midst of the calamities. 3. Interpreting this, therefore, he added: “And I said: Perhaps darkness shall cover me, and night shall be light in my delight. Because darkness shall not be obscured from thee, and night shall be light as the day: as its darkness, so its light.” Having said the things above which I have enumerated, and with them not only that he is present everywhere, but that he also leads the way and secures and fortifies, he adds further, and in this showing the paradox, that he not only fortifies and secures, but that he is even above the nature of the things themselves. For having said that his right hand shall hold me, and that he shall lead me, he added: “And I said: Perhaps darkness shall cover me.” Another says: “If I say, perhaps darkness will overshadow me.” Another: “It will conceal me.” Darkness here signifies affliction. ^A What he says is this: “I was surrounded by calamities, and I said within myself that calamities would overcome me.” For this is “darkness shall cover me.” Another says: “Darkness will conceal me.” “And night shall be light in my delight.” Another: “A bright night around me.” And what is this? I, he says, indeed said these things, reasoning from the nature of the things; but suddenly the calamities were changed into good things; or rather, not that the calamities were changed into good things, but that while the calamities remained, I enjoyed much of his goodness. For he did not say that the night disappeared, but that the night was bright; that is, the night remaining night—and it is clear that the calamities and disasters (for these he signifies by the name of night)—did not have the power to overwhelm me, but there was light in the night, that is, a help in my vicinity. For contrary things happen and appear in the midst of contrary things when God wills it. Or have you not seen an ardent furnace, and for it...

not to be extinguished, and for it (the dew) not to be dried, and for the hail and the flame to exist together? Whence then, tell me, has this come to pass? And how has it come to pass? I wish to know. ^B Or rather, I do not even wish to know the way—nor is it possible—but I believe the One who has brought it to pass, and I worship Him who made it. For most of His works are hidden and arcane. Did you not see that when it was day, the Egyptians were groping as in darkness, and while darkness occupied everything, the Israelites saw? And when they were again in the beginning of darkness, light shone for them in the midst? For the Lord of the nature of things is He who made nature, not so that He produces things that are not, but so that He causes those things abiding in nature to appear otherwise. "For darkness will not be darkened from thee." Another: "With thee." "And night as day shall be illuminated." Another: "But night also shall appear as day." "As are its darkness, so is its light." Another: "Its darkness and its light are alike." He rightly said, "From thee," that is, "With thee," signifying that if You will, darkness will not be darkness, but will show the things of light. And therefore He added, "Night as day shall be illuminated," rendering more clearly what precedes, and this indicates: what things are of the day, the night will show, no differently than those things which are its own. When God wills, the operation of the elements is turned into contraries, ^C just as easily as to the things properly attributed to them in the beginning. If you will it, so will the night be, and it will have light attributed to it just as it has darkness. Wherefore, also signifying this, He added: "As its darkness, so its light." These things are indeed properly spoken concerning the elements, but metaphorically also concerning things. From which it is shown that God is able to bring such rest and refreshment to those who fall into afflictions, as those have who enjoy favorable circumstances, inasmuch as He takes care of the affliction. For this is the incredible and greater-than-opinion thing, which also happened in the case of Joseph. For he would not have been so happy in his success, nor would he have attained so much honor living in his father's house, as he did having been sold and educated in a barbarian house. ^D For by the very plotters the diadem was being woven for him, and the purple was being prepared, and from the occasion of disgrace, the cause of honor and royalty proceeded for him. Have you seen how we have interpreted, "Night as day will be illuminated"? Moreover, regarding, "As its darkness, so its light," it is necessary to say the same thing: as the former is, so also shall this be, not only in appearance, but with your Lord changing the natures of things. 13. "For you possessed my reins, Lord; you took me from my mother's womb." And what kind of connection is this with the things that have been said? A great one indeed, and one that adheres strongly. For since He spoke of such great power of His, He shows next that He uses this power for the utility and benefit of men—for the possessor of a thing takes care of the possessed. Lest indeed any foolish person should say, "And what is this to me, if He is great, and powerful, and endowed with the faculty of foreknowing? Show if we might gain any profit from Him," he added, "You possessed my reins," by the part saying the whole man. This is not a small thing toward the part of the praise of providence, to be God’s possession. For He who possesses, takes care and provides. Wherefore, also signifying this, he adds next what follows, "You took me from my mother's womb." This is: continually You have fortified me, provided for me, taken care of me, and rendered me safe from an early age, from the very swaddling clothes, and as I said, you taught me by the things themselves. 14. "I will confess to you, for you are terrifically magnified; your works are wonderful, and my soul knows it exceedingly." What is this? He says: You fashioned me, but I do not know how you fashioned me; You provide, but I cannot at the same time comprehend the whole providence by reason. You are everywhere, but I do not know even this in what manner. You know the future, and the past, and the hidden things of the mind of men; but I cannot comprehend even this by reason. For You change the natures of things, and You make those abiding to show the contrary, and so again You bring forth contraries, just as though they were proper and attributed to its nature. But inspired by the Spirit, he cried out with a loud voice, saying: "I will confess to you, for you are terrifically magnified," that is, you appeared wonderful, and you are wonderful. "Your works are wonderful, and my soul knows it exceedingly." And what do I say of You, he says, when the things that are done by You have great miracle? Then leaving off pursuing all things, content with his own knowledge, he says: "And my soul knows it exceedingly." It does not know only, but it knows greatly and intensely. But if it knows, how did he say before, "Your knowledge has become wonderful to me, it is strengthened, I shall not be able toward it"? Most greatly; for that indeed was certainly said concerning Himself, but this indeed concerning the works. But if this also is said concerning Himself, we shall say that: He knows Him to be wonderful, great, exalted; but what the substance is (for I shall say the same things again), and in what manner His majesty and magnificence exists, and who the mode of those things which are said is, he is ignorant; but that very ignorance is an argument of knowledge, even if it be wonderful what has been said. For we do not know how great the sea is; and yet on account of this very sea we most know it, because we do not know its measure. But if anyone were to say that he knows its quantity, he is the one who is most ignorant of it. There is, therefore, a profession of knowledge which argues ignorance; and there is an ignorance which bears us witness of knowledge. 15. "My bone was not hidden from you, which you made in secret; and my substance in the lower parts of the earth." He speaks again of His knowledge, and shows Him to know all these things. Therefore he says either that He knows all secrets, or he signifies something else, namely, formulation and creation: When I was being fashioned, indeed, You did not ignore me, but You knew all things, when nature was weaving these things little by little, even though it was working in the secret, and as if in the lowest parts of the earth; yet all things, he says, are naked and open to You. But another interpreter said thus: "My bones were not covered from you, in which I was made in secret." Another: "None of my bones was hidden from you, which you made in secret."

^A And another: "My power was not hidden from you, nor my bones, because I was made in secret; I was fashioned in the lowest parts of the earth." All speak to the same effect, namely, that you know me precisely while I am being fashioned, part by part, and you know each one of my members, as well as their growth. Just as Christ also says: "Even the hairs of your head are all numbered" (Luke 12:7). At the same time, the discourse shows us both providence and knowledge. "Your eyes saw my imperfection." Or he says the same thing again: that you knew me even while I was unformed; for another said thus: ^B "My unformed state your eyes beheld"; or it refers to their actions, namely, that your eyes saw what was not yet done. "And in your book all shall be written; days shall be formed, and there is no one among them." What is said is obscure, but it must be hunted out from the sequence and from the other interpreter. For what he says is of such a nature, agreeing with the former. What was the former? "My unformed state your eyes beheld"; that is, while I had not yet taken shape, while I was still being fashioned, while I was still being woven, even so you saw me as clearly as one who is shaped, as one who is formed, as one who is perfected, and who stands in need of no more days for completion.

And that you may learn that this is the meaning, hear the interpretation of the other: "My unformed state your eyes beheld, with everything written in your book, days being formed, when there was no lack." Together with them, he says, you saw me; just like them you saw me, those who are being fashioned in their days, days in which no day was lacking. He says these things not as if there were a book above, nor as if things were being written, but signifying accurate knowledge through the book, just as when he says: "The Lord heard, and he wrote it in a book" (Mal. 3:16). And again: "The books were opened" (Dan. 7:10).

^C "But your friends, O God, are greatly honored by me." Another: "Your companions became precious." It is no small virtue, this, to hold the friends of God in much honor. "You took thought for me," he says, "you brought me forth when I was not, you sustain me, and I offer this as a return: honoring your friends." "Their beginnings were greatly strengthened." That is, they themselves were strengthened. Another says: "How very numerous are their heads!" Which is even clearer; for he adds: "I will count them, and they shall be multiplied beyond the sand." I indeed honor them, but you make them many, and more than the sand; not only many, but also strong. For that is what "they were strengthened" means. He speaks of a twofold prosperity: both the increase in number and the increase in strength. "I have risen, and I am still with you." Another: "I will awake, and I shall be with you forever."

^D 5. This is no small sign of virtue, to remain in prosperity while maintaining virtue. Many, at any rate, having enjoyed success, have forgotten. But not I, he says, but even when I have risen—that is, having been delivered from evils—I will always be with you. "If you kill the wicked, O God." He does not say this, that "If you kill, then I will be with you"; for that has been promised even without this; but he asks for this to happen, not to destroy the essence of men, but that he might change them from sin to righteousness. For he did not say, "If you kill men," but, "the wicked." Another, instead of "the wicked," said "transgressors," speaking of the enemies who worship idols. "Men of blood, depart from me." He calls murderous men "men of blood," those who rejoice in slaughter. And this way also is no small one for the increase of virtue: to flee and recoil from the company of such people. Then also the reason: "For you are contentious in your reasonings." Another: "Who spoke against you in a reasoning." Another: "For they provoked you in evil counsel." See that he is not seeking his own, but is recoiling for the sake of the insult against God, and is fleeing company with those others. For this too became the cause of destruction for the Jews: mingling with the wicked. For this reason they also received the law, and were walled off from them by the law, and were commanded to flee intermarriage with them; and when they had gone out of Egypt at that time, they were formed by themselves in the desert for forty years. For this reason the law was called a hedge, as being placed around them on all sides, and restraining company with the wicked; for their character was easily deceived, easily captured, and easily overturned. "They shall take your cities for vanities." Another: "Your rivals were lifted up in vain." Another: "Your enemies." For this reason he flees and recoils, because they were lifted up against the glory of God, because they were acting lawlessly, because they were speaking blasphemous words. "Did I not hate those who hate you, O Lord, and pine away over your enemies? I hated them with a perfect hatred; they became enemies to me."

So also God promised to be an enemy to those who are enemies, and to oppose those who oppose them. For these are the greatest signs of friendship. He himself, therefore, makes a return to God through both. For above he said, "But your friends, O God, are greatly honored by me"; but here, "I have hated those who hate you"; and there with intensity, and here with intensity. For he says not only "I hated," but also, "I pined away." "Test me, O God, and know my heart. Examine me, and know my paths, and see if the way of lawlessness is in me, and guide me in the way everlasting." And yet at the beginning he was saying: "You have tested me, and known me. You have known my sitting and my rising. You understood my reasonings from afar; you investigated my path and my line. And you saw before all my ways. You have known all things, the last and the first." How then here again, as if not yet tested, does he say, "Test me"? You see that he has used human expressions, not that we might remain in their lowliness, but that by gathering the God-befitting meaning through all of them, we might ascend to high thoughts. For to be tested and examined by him is not that he might know his heart who knew all things even before creation, but that we might know—we, who from the outcome of things [alt-version omitted]

COMMENTARY ON PSALM CXXXIX

^A "Prove me." "And see if there be any way of iniquity in me, and lead me in the way everlasting." What is the way everlasting, if not the spiritual one, that which leads to heaven, and whose end does not exist? For all other things are transient and momentary, and are brought to a close by the present life. Therefore, having passed over all these, he seeks that which is immortal, that which is without end, that which does not reach a destination where it ceases. But how shall one be led to it? If he enjoys God’s help, and contributes his own share, pursuing virtue, devoted to philosophy, and having become superior to matters pertaining to this life. For the things that pertain to that life are not fleeting or momentary. For virtue is such that it possesses fruits that are perpetually blossoming and never fading, and goods that are immortal, entirely free from an end or from destruction; may it be granted to us all to attain to them, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.

ON PSALM CXXXIX

"Deliver me, O Lord, from the evil man; and rescue me from the man of iniquity."

^A I. Where now are those who say, "Why are there wild beasts? Why are there scorpions? Why are there vipers?" For behold, an animal has been found which displays greater wickedness, not by nature, but by deliberate choice of the will—namely, man. Therefore the Prophet also, having passed over all those things, asks to be delivered from him. What then, tell me, I pray, ^B since he is of such a kind, was it not right that humans should be born? But it is of extreme folly to say this; for there is nothing that harms a man except sin alone: but when that is removed, all things are easy, unobstructed, and calm; just as, if it is present, all things are crags, storms, and shipwrecks. Let no one condemn us if we say that a wicked man is more ^C wicked than a wild beast. For although that [the beast] does not possess natural gentleness, it can yet be easily deceived, and is seen to be what it is; but man, who plots wickedness and puts on many masks, is far more difficult to observe and guard against than a wild beast, as one who often carries the skin of a sheep before him, but conceals a wolf within; and therefore many, while they are off their guard, fall into the snares of such men. Since, therefore, such beasts cannot be easily detected, the Prophet turns to prayers, and implores God’s ^D help, that he may be delivered from such snares. For the devil often steals into such men, and in this way strikes. There are, therefore, many things that stretch out snares on every side. For a wicked man does this, and a cruel demon wages war, and an intolerable temptation offers annoyance. Wherefore we are taught, when praying, to say, "Lead us not into temptation, but deliver us from the evil one" (Matt. 6:13). The battles are varied, and the ranks are manifold, and it is necessary to be prepared for all things. For just as one who is about to approach the sea, and the onrush of violent waters, the force of wild winds, the gathering of clouds, and crags and sea-rocks, the irruption of beasts, the incursion of pirates, hunger, thirst, a station not sufficiently safe for ships, the arrogance of sailors, a lack of provisions, and whatever things are of this kind, ought to consider and foresee, and to draw up a battle-line against all these; so also he who comes into the Euripus of this present life, against the affections of the body, against the diseases of the soul, against the snares of men, against the incursions of enemies, against the frauds of pretended friends, against poverty and torments, against contumelies, and against the phalanxes of demons and the fury of the devil, it is right that he should prepare himself, if indeed he is to arrive at the royal city, and is to put into port laden with merchandise.

The devil is absolutely evil; he who is evil harms himself alone. And here indeed he calls the man "evil"; but when he speaks about the devil, he says "the evil one" absolutely. For what reason? Because he himself is the father of wickedness, and therefore he is called "the evil one" by excellence, and for his proper name the adjective is sufficient because of his marked vice, which indeed is not innate by nature, but has been added to him. But if you also wish to know whence the name "wickedness" (ponēria) is derived, you will also receive great fruit from this. For wickedness is called *ponēria* in Greek, because it brings *ponon*, that is, labor and distress, to its possessor. Wherefore a certain wise man, signifying this, says: "If you are evil, you alone will draw to yourself evils: but if you are good, for yourself and for your neighbors" (Prov. 9:12). And how, will someone say, does the evil man draw to himself evils alone? And yet he affects many with reproaches and contumelies. But he harms no one, who is not soft, slothful, and inert. And if you wish, having dismissed the wicked man, let us bring the wicked demon himself into the midst. Tell me, however, has he not poured out all his wickedness? Did he harm Job? Did he not make him more illustrious, while procuring a more grievous fall for himself? What indeed of Cain? Did he not draw to himself evils alone? "No," one says, "but also Abel." How, and by what reasoning? Because he was quickly transmitted to a port troubled by no waves. But this is the greatest type of benefit, that he should have departed having acted rightly, that he should have traded well in the common debt of nature. For that which was common to others, and happened by necessity, came to him with an ample reward. This was not harm to endure, but to impose a brighter crown upon one’s head. What indeed did the brothers harm Joseph? Did they not themselves alone draw to themselves evils? "But he was a slave," says one. What then? I truly say he was also in bonds. But this is not what is asked: whether he was a slave and in bonds, but whether he received any harm from this. For we find the opposite, namely, that he gained very much, as one who had obtained great confidence before God, and through those things which seemed to be contrary, received the present prosperity.

The wicked are not to be feared, but pitied. Wicked men are not to be insulted. The association of the wicked is to be avoided. Let us not, therefore, fear the wicked, but let us pity them; for then indeed they were naturally to be feared, when they had not yet been tempered by the way that leads to philosophy.

But now, no longer so, since the heavens have finally been opened to us, and men have become angels. For even a beast, rushing with great impetus upon the point of a spear, seems indeed to ward off the spearman, but it pierces itself with a more grievous wound; and he who kicks against the goads similarly bloodies his own feet. ^B 2. Such is virtue, like goads and a sharpened sword; but all the wicked are worse and more irrational than the beasts. When, therefore, they attack the good, they pierce themselves more grievously, often harming them indeed in money or body, but themselves suffering injury in their soul, which is the true harm. For if the loss of money were to harm us in regard to our own virtue, Paul would not have commanded us to be wronged, and not to do wrong. If to be wronged were an evil, the Lawgiver of the good would not have commanded evils. Nevertheless, even with matters being thus, one ought not to leap upon the wicked, nor close in upon them, but to flee and avoid their company; yet when they attack, to receive them with courage. For this reason we are commanded to pray, "lest we enter into temptation." Wherefore also this man, having said, "Deliver me, O Lord, from an evil man," adds, "from an unjust man rescue me," again placing the general name of malice. For he does not speak here simply of the man who is unjust in money matters, but of him who is such in all things. And he asks to be rescued, so as neither to stumble into [them], nor to become like him. And he does not ask simply, but by contributing what is from himself. For this reason at the end of the previous Psalm, having fled them and the company of them, here he asks for the inclination of help from God. There, indeed, he brought what was from himself, saying, "Ye men of blood, depart from me, for ye are contentious in thoughts"; here, however, he beseeches God to rescue him from their malice. For it is no small or light thing for security, and freedom, and pleasure of every kind, to be rescued from such assemblies, and to dwell as far as possible from the company of the wicked; nay, this is the greatest prosperity. Then, describing their malice, he adds and says: "Who have devised iniquity in their heart; all the day they set in array wars." Seest thou how the beasts are hard to guard against, devising evils in their mind, and ^C concealing the plots in secret places? For "they devised," he says, "in their heart"; that is, they did not bring them forth for the time being, but were turning them over within, travailing with iniquity, and, what is more grievous, not being snatched or overturned, but making the matter a study. For this is what it means: "They devised," with diligence, with all zeal. "All the day they set in array wars." By this he signifies the whole life. And he hints here not at wars of those in battle arrays and through arms, but those through plots, which men wage in the marketplaces and in houses, not putting on a breastplate, nor shielding themselves with a buckler, but instead of every weapon using malice, and whetting words sharper than arrows. And the greatest part of their malice is not that they are merely deceitful, nor that they are treacherous, nor that they are ready for wars and fights, but that they have no respite from this grievous array throughout their whole life. And yet, if they wished to wage war, they had another just cause. For it was necessary to stand against sins, and to be arrayed against the devil, and to fight against the diseases of the soul, and to whet the swords against the demons. But they do not even show themselves in that array, but shoot arrows against each other. "They sharpened their tongue like a serpent; poison of asps is under their lips always." Seest thou the ignobility of the malice? It makes beasts out of men, asps and vipers, and brings the rational tongue down to that bestiality. And what he complained of above, this he accuses again here. What is this, indeed? "Poison of asps is under their lips always," he says, that is, continuously. Just as he said above, "All the day they set in array wars," so also here, "They sharpened their tongue like a serpent; poison of asps is under their lips always." For the Diapsalma signifies this everywhere. And in Hebrew *Selah* is said for the diapsalma, which is, "always." And yet even for a short time malice is burdensome, but when they pursue it continuously, and do not even take their fill, what pardon could they have? What defense? "Keep me, O Lord, from the hand of the sinner; from unjust men rescue me. Who have devised to trip up my footsteps. The proud have hidden a trap for me; and with cords they have stretched out a trap for my feet; near the way they have set scandals for me." Nothing is more unjust than those who pursue malice, who before others harm their own souls. For when they themselves become the causes of scandal, when they cause the glory of God to be reviled by the senseless, when they do not render what is owed, ^D but having received both soul and body from the philanthropic God, are ungrateful regarding the rewards, and partaking of a world so great and of such good, repay the Benefactor with the opposite, what could be more unjust than these? What more ungrateful? And what is greater and adds to the excess of malice is that they attempt to maltreat others as well. For, he says, "They have devised to trip up my footsteps." But if the thought did not go forth into deed, this became a work of the philanthropy of God. For He Himself cut short their wicked plans. 3. And see how the malice was premeditated, and the plot [undertaken] with diligence. For they both hid, and stretched out, and [set them] near the path, so as to capture and overcome [me] by length, and by concealment, and by stretching them near. For they became architects of malice, stretching out snares from every side, setting one task, to pull down. Dost thou wish to learn how the devil also sets such cords? Look again at the matter happening in the case of Job. For what was broader than those? Or what longer? Or what nearer, inasmuch as not in...

^A friends, nor in a woman, but in his own very body he set the snare? 7. *I said to the Lord, You are my God; give ear, Lord, to the voice of my supplication.* 8. *Lord, Lord, the strength of my salvation.* Another: *The power of my salvation.* After he spoke of the war and the machinations, and showed that the evils were intolerable, he finally took refuge in the impregnable aid, calling from heaven upon the Helper who is able to loose these things.

This is a demonstration of a noble soul, this is a sign of a mind cultivating wisdom, when such things surround it on all sides, not to flee to human help, nor to human reasonings, but to look toward heaven, and to call upon God who is everywhere present, and not to be downcast or filled with turmoil. And see how worthily he constructs the argument in his own behalf. For he did not say, "For this or that achievement," or, "Because I have practiced righteousness," but what? *You are my God*, putting forth the greatest claim for help by fleeing to the Master, the Creator, and the King. *Give ear, Lord, to the voice of my supplication, Lord, Lord, the strength of my salvation.* He said, *Strength of my salvation*, showing that He is also the strength for punishment and retribution. But, he says, you afforded me the strength of salvation. For you have the power both to harm and to destroy, but you have always used your power for my salvation. And see the affection of the speaker. For by the repetition, and by adding *of my salvation*, he shows his great affection. *You have overshadowed my head in the day of war.* Do you see a grateful mind? He calls to mind his former benefits, namely that He had placed him in safety. For this is what *You have overshadowed* means. And see how he shows how easy that is for God. For he did not say, "Before this," but, "In that same day," he says, "when the evils were pressing upon me, when the battle line was drawn up, when I was in the greatest dangers, then you placed me in safety." For God does not need preparation or exhortation, as one who knows what is present, what is future, and what is past, who can do all things, and is always present and ready to bring aid. Then, showing an outstanding victory and the height of security, he did not say, "You kept me," but what? *You have overshadowed*: that is to say, you brought it about that I would not suffer even the least annoyance, nor even heat; but you placed me in such security, and together with security in such pleasure and peace of mind, that no heat caused me annoyance, but I lived in the shade pleasantly, that is, free and removed from evils and calamities. Therefore he added, *You have overshadowed*, by this means also signifying how prompt and ready God’s aid is, namely by the name of shadow, as if to say, It is sufficient if you are only present, and all things will be loosed.

9. *Do not hand me over, Lord, from my desire to the sinner.* Another: *Do not give, Lord, the desires of the unjust.* The meaning is as follows: Do not grant him his desire against me, that is, what he desires against me, do not allow him to fulfill it. He did not say, however, what he desires, but, *From my desire*, wishing to signify such a thing: do not grant him even a little of what he desires. For such are the wicked: with much desire they work machinations against their neighbor, just as the devil also, of whom he says: *He wanders about like a roaring lion, seeking whom he may devour* (1 Peter 5:8). Thus he ^B eagerly assailed Job; thus he was consulting about attacking Peter also; and therefore He said: *How often has Satan sought to sift you like wheat* (Luke 22:31)? Do you see what great desire he had? There are also men who, driven by envy and by the fact that they rejoice in evils, imitate his wickedness. Whom the Scripture rightly calls miserable, saying, *Woe to those who rejoice in evils, who delight in the perversion of the wicked* (Prov. 2:14); and that deservedly: for this is the mark of a base and corrupted mind. For if one ought to grieve, to groan, and to weep for those who are perishing, what pardon will they obtain, or what defense will they use, who are so far from pitying them that they even rejoice? Have you not seen Christ himself, when He was about to punish, weeping over the perishing Jerusalem? Do you not see Paul also groaning and weeping over the ruin of others? But there are some so depraved that they consider the misfortunes of others to be a consolation for their own evils. *They plotted against me, do not leave me, lest they be exalted forever.* For this is what the Diapsalma means. Another: *Do not depart, lest they be exalted.*

Meditation on vices is the worst; vice is a punishment to itself. This is the mark of a criminal and corrupt mind, when both counsel and leisure and meditation are needed for vice. For it does not suffice that things happen due to being caught off guard; for those things which are done rashly and inconsiderately are not enough to destroy us, but counsel, time, and deliberation are needed for you to engage in vice. And you apply diligence to practice vice, when you consult on doing evil and recruit accomplices? But see the humility of this man. For he did not say, *Do not leave me*, because I am worthy, do not leave me because of a life spent in virtue: but what? *Lest they be exalted*; that is, lest they become more arrogant, and lest they be raised to greater insolence on account of my being abandoned.

10. *The head of their circuit, the labor of their lips will cover them.* Another: *The exasperation of those who surround me, the labor of their lips shall cover them.* By circuit here he means the assembly, the sitting together, the wicked workshop, the criminal counsels. The meaning is as follows: Those very criminal counsels, and the head and sum of the wicked and depraved mind, shall itself overwhelm and destroy them. *The labor of their lips.* Here he calls wickedness labor. For the matter is of this kind: wickedness brings destruction upon him who possesses it, and causes him to be overwhelmed. This happened in the case of David. For they were expecting that he would fall into the gravest evils: but he came out of them brighter. *Indeed*, he says, *but I do not seek this*; how does his own ^C will and his own meditation lead them on to evil? For it does not suffice that things are done on account of being seized by passion; it is not enough for our destruction that things are done by precipitance and lack of consideration, but you need counsel and time and reflection for wickedness.

d. What defense will you have, making a meditation ^D of wickedness, and setting a counsel for the working of evils, and taking people as partners? But see the humility of this man in this matter. For he did not say, "Do not abandon me, for I am worthy," do not abandon me because of my virtuous life. But what? *Lest I be exalted*, that is, so that I might not become more arrogant, and be led into greater conceit on account of my being abandoned. *The head of their circuit, the labor of their lips will cover them.* Another: *The bitterness of those surrounding me, the labor of their lips will cover them.* By circuit in this place he means the assembly, the council, the wicked workshop, the depraved counsels. What he says is of this kind: Such are the wicked counsels, and the head and sum of wickedness and a depraved mind; it will itself overwhelm and destroy them. *The labor of their lips*—he calls wickedness labor here. And indeed, such wickedness becomes [a burden] to the one who possesses it; and it is a work done under the foundation. This happened in the case of David. Myriad dangers sought to surround him, but he was all the brighter. "Yes," he says, "but I do not seek this; but how does their own...

EXPOSITION ON PSALM CXL.

^A ...and, having taken counsel of their own, they were entrapped and perished. Show me, and explain how this very thing came to pass. On the brothers of Joseph. For, desiring to make him a slave and to destroy him, they themselves were brought into extreme danger. And yet, so far as it depended upon them, he was thrust into both slavery and death. And Absalom, when he had invaded the tyranny and sought to destroy his father, was himself captured by it. "Coals of fire shall fall upon them; casting them into the fire." What he says is of this sort: Sufficient indeed is the vice itself to destroy those who encompass it; but along with this, they shall also undergo the wrath sent from God. Coals of fire, and fire, he calls here the punishment sent from above. And often this has happened through fire itself, as in the case of Dathan, and Core, and Abiron, and those who surrounded the Babylonian furnace. In miseries, and they shall not subsist. Another: They shall fall into pits, that they may not rise again. Another: Hastily, and they shall not rise. According to one interpreter, the saying is of this sort: So destroy them, that they may no longer rise. But according to the other, "With much speed"—for this is what "hastily" means. ^B "A talkative man shall not be established upon the earth." Having spoken concerning the wrath of God, he shows again that vice itself, by its own nature, is sufficient to destroy those who possess it. And this is not a small species of wickedness: to be rash, and not to control the tongue. For by a talkative man he means here a wanton person, a babbler, a railer, one who barks continuously, who is no better than a dog. Say, and what is this man's fruit? "He shall not be established," he says, "upon the earth." Another: He shall not be hunted; that is, he shall be overturned, he shall be brought down, he shall perish. This is the fruit of the railer: such a person is an enemy to all, unpleasant to all, burdensome and wearisome to all. Just as, therefore, he who is meek, and patient, and gentle, and knows how to be silent, is secure and established and pleasing to all; so such a man as this leads a slippery and very dangerous life, drawing a myriad of enemies from every side, and before others disturbing his own soul, not allowing it to be in peace, but even when no one is troubling him, raising a myriad of wars and tumults of his own. ^C "Evil shall hunt the unjust man unto destruction." Thus also another wise man says: "Transgressions hunt a man." Behold again how vice is sufficient for the destruction of its possessor. But for what reason did he use the term "hunting"? That you might see the inevitability of it, that, even if you do not fall into it immediately while doing injustice, you may not be confident. For such is the chase: it does not always succeed, nor does it succeed immediately; but yet, even if wild beasts and those being hunted are not caught, not even so are they in safety, even if they are not yet within the nets. Therefore, let not a soul be confident while doing unjust things, even if it is not yet caught; for at some time or other it shall be caught. If you wish to be in safety, cease doing these things, and you shall enjoy great security. And why did he say, "unto destruction"? Because many have been hunted even unto salvation; such as those of the Apostles, such as those of the holy men. But not the wicked, ^D when they are hunted by vice; but unto ruin and destruction. And why does the punishment not follow immediately upon the vice? Because of the philantropy of the Master. For if He wished to bring each of those who sin under punishment at once, the greater part of the human race would have been snatched away. "I have known that the Lord will do the judgment of the poor, and the cause of the needy. Surely the righteous shall give thanks to thy name: and the upright shall dwell with thy face." Another: "With thy face." And in place of "shall dwell," another says "shall remain," and another, "they shall sit." But in place of "I have known," [he means] I know. Since he said that it "will hunt," and that they "shall perish," and he does not show the punishment coming immediately—lest any of the more simple-minded should become more negligent because of this, he added "I know," showing that this will by all means come to pass. For the matters of those who are wronged will not remain unavenged. And he does not call the poor here simply the needy, but those who are very humble, those who are contrite. He says these things both to console those who are wronged and to instruct those who do wrong, so that neither may the former despair through delay, nor the latter become more negligent because of the postponement. For the postponement leads to repentance; but he who persists, He punishes more severely; and very justly. For what reason? Because, having enjoyed such goodness, they did not become better. For consider how great is the philanthropy of God, when He suffers those who are devoted to Him to suffer evil, and does not interfere, wishing by thy repentance to make thee better. "Surely the righteous shall give thanks unto thy name." What is it that he says? Whatever may happen, he says, they will give thanks; even if they see the humble being insulted, and the wicked being exalted, they will not demand an account of the things taking place. For this is most typical of the righteous, to give thanks always and in all things. "And the upright shall dwell with thy face": that is, Having enjoyed the help which comes from thee, having the consideration which is concerning thee, always being with thee, they shall never depart; whatever happens, they will never be resentful, they will never censure the things that come to pass. For this is [the mark] of an unsubverted soul, this is [the mark] of a firm resolve, not to demand an account of the Master. Wherefore also Paul said: "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?" (Rom. 9. 20). Therefore, let us too keep this gratitude at all times, giving thanks to God for all things: because to Him is the glory, and the thanksgiving, and the adoration, now and always, and unto the endless ages of ages. Amen.

ON PSALM CXL.

"O Lord, I have cried unto thee, hear me: attend to the voice of my supplication." 1. Everyone, so to speak, knows the words of this psalm, and they spend their whole life chanting them; but they are ignorant of the meaning of the things said.

But if anyone sees pure and clear water, he would not be able to refrain from approaching it, touching it, and drinking; and if one enters a meadow, he would not sustain the thought of leaving without having first gathered a few flowers. But you, who from earliest youth to extreme old age have been practicing this psalm, possess nothing other than the words, sitting on a hidden treasure, carrying a sealed purse; and you have never been piqued by curiosity to learn what it is that is said—you have not searched, you have not inquired. And yet, one cannot even say regarding this, that since the psalm is clear, it has invited everyone to sleep and has not allowed one to seek what is at hand. For it is obscure, and it is sufficient to wake even one who is not sleeping very soundly, or indeed even one fast asleep. For what is that: ^A *Do not incline my heart to words of malice*? Or what is: *The just in mercy shall chasten me, and rebuke me*? And what follows later: *For still, and my prayer is in their good pleasures. 6. Their judges have been swallowed up by the rock*? Nevertheless, though there are so many obscurities, many pass over them lightly as if it were some sort of song. But that we may not dwell too long on grievances and make the discourse tedious, come, let us approach to examine the things that have been said. But attend diligently: for I do not think it was decreed by the fathers without reason that this psalm should be chanted every day, nor because of the one word that says: *The lifting up of my hands as an evening sacrifice*. For this same thing is said also in other psalms, as in the one that says: *Evening and morning and at noon I will declare and announce* (Ps. LIV, 18). And again: *Yours is the day, and yours is the night* (Ps. LXXIII, 16). And again: *In the evening weeping will lodge, and in the morning, gladness* (Ps. XXIX, 6), and many psalms can be found that would befit the evening time. Therefore, the fathers did not decree this psalm for that reason, but they established it to be said as some salutary medicine and an expiation for sins, so that whatever filth or stains we have received throughout the day—whether we are in the marketplace, at home, or wherever else we may be—when we arrive at evening, we might wipe them away through this spiritual song. For it is a medicine that destroys all these things. Such also is the morning psalm; for nothing prevents us from mentioning it briefly. For it kindles a desire for God, and it excites the soul, and after it has greatly inflamed it and filled it with much joy and love, it thus permits it to approach. ^B Let us see, then, where it begins, and what it teaches us: *O God, my God, from the light I wake to you. My soul has thirsted for you* (Ps. LXII, 1). See how it shows the word of an inflamed soul? But where the love of God is, all evils depart: where the memory of God is, there is oblivion of sins, and the destruction of evils. In this way, in the holy [place] to see your power, and your glory. What is "In this way"? With this desire, he says, with this love, so that I may see your glory, which can be seen everywhere. But let us not, having left what is at hand, introduce another passage by the way, and, having sent the audience away to those things spoken of there, let us approach what is set before us. ^C What is a cry in the Holy Scripture? The cry of the heart. What, then, does he say here? *O Lord, I have cried to you, hear me.* What, I ask, are you saying? Because you have cried, you wish to be heard, and you bring forward a just cause why you should be heard? Are those, then, who are endowed with a great and vehement voice and [a strong] tone needed? But this would be irrational. For what has he sinned who is of a small and thin voice, and of a slow and stuttering tongue? Was not Moses like this, and yet he was heard more than all? Did not the Jews cry out more than all, but God did not lean toward their prayers? For to be endowed with a great or a thin voice is a matter of natural advantages or disadvantages. These things, however, do not make us either heard or unheard, as they are not worthy even of being praised or blamed. For many natural advantages are present even to the wicked. Was not Absalon beautiful and handsome, and his bodily form extended even to the hairs of his head? But what? Was not Elisha bald, so that he was even mocked by children? But neither did appearance help the one, nor did deformity harm the other. And why do I speak of him who is of a thin and small voice, and of a slower and more impeded tongue, when even while silent Moses was heard, and Anna while not speaking? Addressing the Jews, God said: *If you multiply prayer, I will not hear you* (Isai. I, 15). ^D Why, then, does he say here, *I have cried to you, hear me*? He calls an internal cry here, which an inflamed heart and a contrite soul has brought forth; with this, when Moses cried out, he was heard. For just as he who cries out exhausts his strength, so also he who cries out with his heart turns his whole mind [inward], and he does not allow it to vacillate, nor to stray to anything else while chanting. Yet he does not only seek such a cry, but also that one should pray himself. For there are many who stand indeed, but do not cry to God; rather, their lips cry to God and they carry around the name of God, but their mind perceives nothing of the things that are said. And he who conducts himself in this way does not cry, even if he shouts as loudly as possible; he who conducts himself in this way does not pray to God, even if he seems to be praying as much as possible. But not so Moses, but he cried out and was heard; and therefore it is said to him by God: *Why do you cry to me?* (Exod. XIV, 15). And not only by crying, but also by remaining silent he obtained what he wished, as one who had shown himself worthy to be heard by God. But if you wish to see even sinners praying intensely and vehemently, and crying out with a great voice, and obtaining [their requests], see the harlot who cries with silence (Luc. VII, 38): see the publican who was justified by prayer alone (Luc. XVIII, 13-14). He also uses such a cry here, and therefore he says, *O Lord, I have cried to you, hear me*, and for this reason he is worthy to be heard.

Prayer worthy of being heard by God.

One must not pray against enemies.

The two altars of Jerusalem.

3. Some said that that upper beam was also made of hammered gold. Where the high priest alone entered once a year, there also the ark lay, and the Cherubim; there also stood the golden altar, where the incense was offered, prepared for nothing else but for the incense alone. And this was done once a year. In the outer temple, then, was the bronze altar, and every evening a lamb was brought and burned. This was called the evening sacrifice; for there was also a morning one, and twice a day the altar in the temple had to be burned, besides other sacrifices brought by the people. For this was a command and law for the priests, that from their own resources, when no one offered, they should slaughter and burn one morning and one evening lamb; and the one was called the morning sacrifice, the other the evening. And this had been ordained by God to take place, signifying by what was done that He must be worshipped continually, both at the beginning and at the end of the day. This sacrifice, then, was always acceptable, and the victim such as it was; but the one for sins was at times acceptable, and at other times not acceptable, with this or that happening according to the disposition of those offering, whether toward virtue or vice; but that which was not offered for the sins of others, but was a law of ministry and a mode of worship, was absolutely acceptable. He deems it worthy, then, that his prayer should be made just like that victim, which was soiled by no stain of the one offering it, like that incense which is pure and holy. And because he deems it worthy, he also trains us to make our prayers pure and fragrant. For such is righteousness; just as, then, sin is foul-smelling. Therefore, even revealing the foulness of it, this same one said: *For my iniquities have gone over my head, like a heavy burden they have weighed upon me. My wounds have stunk and are corrupt.* (Ps. XXXVII, 5-6). Just as, then, the incense is also in itself good.

(a) These and the following interpretations are according to those which we know not.

^A For if someone possessing a golden vessel would never dream of using it for a base service on account of the value of the material, how much more so, when we have mouths much more precious than gold and pearls, is it not right that we should pollute them with base and shameful words, and with curses and insults? You offer the incense not on a bronze altar, nor a golden one, but on that which is more precious, namely, in a spiritual temple. For that altar consists of inanimate matter; but in you God dwells, and you are a member and a body of Christ. 3. *Set, O Lord, a watch before my mouth.* (Ps. CXL, 3). When he had besought the Lord that his prayer might be heard, and that it might become acceptable, look at what he mentions first as a request, and what kind of supplication. For he did not say, "Give me riches, give me honors, which are among men, give me victory against enemies, give me children"—none of these things—but leaving all these to lie on the earth, he asks for those things which are worthy to be given by God. What then? Does he say one ought not ask for sensible things? One ought, indeed, but with moderation, just as Jacob says: *If the Lord will give me bread to eat, and a garment to put on* (Gen. XXVIII, 20); or as Christ commanded us to pray, saying: *Give us this day our supersubstantial bread* (Matt. VI, 11); but above all things, for spiritual things. The same one also does this, saying: *Set, O Lord, a watch against my mouth.*

^B Just as, therefore, incense is by itself good and fragrant, but then sends forth a most sweet odor when it has approached the fire, so also prayer is indeed good in itself, but it is better and more fragrant when it is offered with an ardent and fervent soul, when the soul becomes a censer and kindles a vehement fire. For incense or suffits were not placed down unless the grate had been kindled first, or unless coals were burning. Do this yourself also in your mind; kindle it first with zeal and alacrity of spirit, and then place the prayer upon it. He prays, therefore, that his prayer may become as incense, but the lifting up of his hands as the evening sacrifice. For both are acceptable. But how will this come to be? If both are clean, if both are subject to no blame or fault, both the tongue and the hands: these having been purged from avarice and rapine, that one freed from evil words. For just as the censer must have nothing unclean, but only fire and incense, so also the tongue must utter no word that is sprinkled with any stain or blemish, but holiness and praise; so also the hands must be a censer. Let your mouth, therefore, be a censer; but see that you do not fill it with dung. For such are they who speak base and unclean words. But why did he not say "morning," but "evening"? To me, it seems to have been said indiscriminately. For if he had said "morning," some inquisitive person would have asked, "Why did he not say 'evening'?" But if anyone wishes to hear less curiously, it must be said that the morning indeed awaits the evening; and when the evening has been completed, the sacrifice is finished, and the worship of the day is no longer imperfect, but is complete, and has reached its end.

^C But what is the meaning of the lifting up of hands in prayer? Since they serve many wicked deeds, such as blows, murders, rapine, avarice, and the desire for another's goods, for this very reason we command them to be stretched out, so that the ministry of prayer may be for them a bond of iniquity and a liberation from wickedness; so that when you are about to snatch by rapine, or to invade the goods of another, or to beat another, recalling to memory that you are to send them forth to God to defend you, and through them to offer that spiritual sacrifice, you may not visit them with ignominy and shame, and may not take away their confidence through the ministry of evil operation. Purge them, therefore, with alms, with clemency, by succoring those who are in need, and so expand them to God for prayer. For if you do not permit them to be lifted up unwashed for prayer, much more is it not right that you defile them with sins. If you fear that which is less, much more stand in awe of that which is greater. For to pray with unwashed hands is not so absurd; but to offer them defiled with innumerable stains of sin, this brings the greatest wrath.

^D ...keeping them inaccessible to wickedness, thus let us offer our prayer.

The custody of the tongue and mouth; the alternation of silence and speech

it were necessary for the mouth to be constantly open, doors would not have been made; but if it were necessary for it to be constantly closed, there would be no need of a guard. For what would one guard, if it were closed? But there is a door and a guard for this reason, that we may perform each thing at the appropriate time. Another says: *Make a weight and a balance for your tongue*, demanding greater care, so that we may not only bring forth words that are necessary, but may weigh them—and, as one might say, investigate them—with the proper care. For if we do this with gold and with matter that perishes, it is much more necessary to do so with words, so that nothing is lacking or redundant. Wherefore someone also says: *Do not restrain a word in the time of salvation* (Eccl. 4. 28). You have seen the time of exit? But another, speaking of a time of silence, says: *If you have a word, answer your neighbor; if not, let your hand be upon your mouth* (Eccl. 5. 14). And again, *He who abounds in speech shall be hated* (Ibid. 20. 8). And, *Better is a man who hides his folly than a man who hides his wisdom* (Ibid. v. 33). Have you heard a word? Let it die within you. Be confident, it will not burst you (Ibid. 19. 10). And again, *A fool will be in labor from the face of a word, as a woman in childbirth from the face of a babe* (Ibid. v. 11). Then also concerning measure: *Speak, young man, if there is need for you, barely twice; if you are questioned, summarize many things in few* (Ibid. 32. 10, 11). For there is need of much oversight of the thoughts, so that you may use the power of the tongue with much security. Wherefore he also said again: *There is a reproof that is not fair*, and there is one who is silent and is found wise (Ibid. 19. 28, 5). For it is not only necessary to keep silent and to speak at the right time, but also with much grace. Wherefore Paul also said: *Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one* (Coloss. 4. 6).

^A Maximize this member, for it is through it that we converse with God, through it that we offer up praises. This is the member through which we receive the fearful sacrifice. The faithful know what is being said. And therefore it must be kept clean from accusation, and abuse, and obscene speech, and slander; and if any unchaste thought presses upon you, you must stifle it within and not allow it to go forth into words; and if ^B any despondency compels you to complain, you must dry up even this, the root, and have a secure door and an accurate guard; and not allow evil plans to be conceived, and if they are conceived, stifle them within and dry up the root.

5. Job had this guard, and therefore he brought forth no discordant word, but for the most part he kept silent: but when it was necessary for him to speak to his wife, he spoke words full of wisdom. For then, and only then, must one speak, when what is said is more useful than silence. Wherefore Christ also used to say: *Every idle word that men may speak, they shall give account of it* (Matth. 12. 36). And Paul: *Let no obscene speech proceed out of your mouth* (Ephes. 4. 29). How, then, would this door be secure, and the guard accurate? Hear another saying: *Let all your narrative be in the law of the Most High* (Eccl. 9. 23). For if you are taught to speak nothing redundant, but are constantly fencing in both your mind and your mouth with the narrative of the divine Scriptures, the guard will be safer than adamant. For indeed there are many ways of destruction through the mouth, as when someone uses obscene language, when he uses scurrilous humor, when he is vain-glorious, when he boasts magnificently, like the Pharisee, who, because he had no door upon his mouth, all that was within was poured out in a few words; and therefore, like a house without doors, not having been able to keep the treasure that was laid up within, he suddenly became poor. Consider for me also another perishing likewise through magnificence of speech. For he said, he says, *I will set my throne above the stars of heaven* (Isai. 14. 13). And the Jews, because they rejoiced in the misfortunes of their neighbor, now indeed they hear: *Because you have said, Well done, Israel has become like the rest of the nations*; now they are reproached for complaining, and for saying: *Everyone who does evil is good before the Lord, and in them he has delighted* (Malach. 2. 17). And we deem those who are strangers blessed, and those who commit iniquity are being rebuilt. Are these not written in the book? Others because of murmuring, as Paul says: *Neither let us murmur, as some of them murmured, and perished by the destroyer* (1 Cor. 10. 10). And when did they murmur? When they were saying: *You brought us out to kill us in the desert, because there were no graves in Egypt* (Exod. 14. 11). Others because of playing, as he says: *They ate and drank, and rose up to play* (Exod. 32. 6). Others because of insults. For *everyone who says to his brother, Fool, shall be liable to judgment* (Matth. 5. 22). And many more than these perished because of other things, not having guarded their own mouths. If you wish also to hear of some perishing from untimely silence, I will show you. For *if you do not define it to the people*, he says, *that one will die in his sin, but his blood will I require from your hand* (Ezech. 3. 20). Others, from speaking indiscriminately to some, and pouring out what was entrusted to them. *For do not give*, he says, *what is holy to the dogs, nor cast your pearls before swine* (Matth. 7. 6). Others because of laughter; and therefore he says: *Woe to you who laugh, for you shall weep* (Luc. 6. 25). You have seen how a mouth destroys? See also how a mouth saves ^C from those ^D things.

You have seen the Pharisee perishing through his own mouth? See the publican saved through his. You have seen the glorious and boastful barbarian paying the penalty? See the righteous man speaking with moderation and saying, *I am earth and ashes* (Gen. 18. 27). You have seen him who rejoices and insults, being reproved and punished? See him who shows mercy, being saved. *For give,* he says, *a sign upon the foreheads of those who mourn and are afflicted with sorrow* (Ezech. 9. 4). Therefore Paul also used to say, *Rejoice with those who rejoice, and weep with those who weep* (Rom. 12. 15). If you can do nothing else, he says, you will contribute no small thing to him who is suffering pain, if you weep in his stead along with him. You have seen him who laughed, being handed over to weeping? See him who mourns, having attained consolation. *For blessed are those who mourn,* he says, *for they shall receive consolation* (Matth. 5. 5). You have seen those who give thanks, being saved? *Blessed are you, O Lord, and praiseworthy is your name, for you are righteous in all things which you have done for us* (Dan. 3. 26. 27). And shortly after, *All things whatsoever you have brought upon us, you have done in true judgment* (Ibid. v. 28). They used to say, *Everyone who does evil is good before the Lord* (Malach. 2. 17): these, on the contrary, *Pure is your eye, to not look upon evil* (Hab. 1. 13). They used to call others blessed, the ones who commit sins: he, those to whom God offers help. *Blessed,* he says, *is the people whose Lord is their God* (Ps. 143. 15). And again, *Do not emulate those who malign: nor envy those who do iniquity* (Ps. 36. 1). You have seen how the saints, and those who exhort others, remain unmoved in temptations? Hear therefore Jacob saying, *If the Lord gives me bread to eat, and a garment to put on* (Gen. 28. 20). And Abraham, *I will not take from you from a thread even to a shoelace* (Gen. 14. 23). Moreover, when an outrage was about to be inflicted on his wife and he was pressed by famine, he spoke nothing grave or absurd. And when his son said, *Father, behold the wood and the fire, where is the sheep?* (Gen. 22. 7), see with what gentleness and wisdom he answers, and says: *God will provide for himself a sheep, O son* (Ibid. v. 8); not turned away by nature nor by compassion to the words of the son, which he addressed to him alone, when it was natural for love to be kindled more vehemently. For lest anyone say that he did not weep because he revered others, removed from them and alone, he manifested the highest philosophy.

^B See those who are saved through weeping and fasting, calling to mind the Ninevites (Jon. 3). You have seen those who pay the penalty because of curses? See those who receive a reward because of blessing. *He who blesses you, is blessed; and he who curses you, is cursed* (Num. 24. 9). *Bless those who persecute you: pray for those who insult you, that you may be like your Father who is in heaven* (Matth. 5. 44, 45). You see that one ought not to have the mouth closed, nor open to all things, but to know the time of each? Since the prophet knew these things, he said, *Set, O Lord, a guard for my mouth, and a door of circumstance for my lips.* And what was the guard, if not the thought which urges terribly, having in its possession the fire which will burn those who have used their mouths rashly? Employ that doorkeeper and guard, brandishing the threats of conscience, and he will never open this gate untimely, but in a timely manner, and for the sake of profit, and countless goods. Therefore someone said: *Always remember your last things, and you will not sin forever* (Eccli. 7. 40). You have seen how he also presents this thought here? I, however, have made it even more terrible, not only in death, but even after death, when I said that he has it in his possession. If this be so, no evil will be produced in the mind.

— An account must be rendered for an idle word. — Along with this, set also another before him, who says: *You shall render an account for every idle word in the day of judgment* (Matth. 12. 36). Consider that death also entered through it. For if the woman had not spoken with the serpent in the manner she spoke, if she had not admitted his words, she would not have accepted the injury, she would not have given it to her husband, he would not have eaten. I say these things, not laying the blame on the mouth and the tongue—far be it—but on their inconvenient use, which arises from the negligence of reason. There is also another way of ruin, which proceeds from the mouth, when there are shameful and unclean kisses, when they are deceitful and fraudulent. To these also set a guard. Such was the kiss of Judas, full of deceit: but not such was the kiss of Paul, with which he ordered them to kiss one another, saying: *Greet one another with a holy kiss* (Rom. 16. 16). ^C It is not the kind David proffers to Jonathan, but holy and honest, and full of sincere love (1 Reg. 20. 41); of which kind also was that of those who fell upon Paul’s neck and kissed him in an embrace. And therefore he says: *Set, O Lord, a guard for my mouth, and a door* (Ps. 140. 3) — adding "of circumstance," in order to contain and fortify the whole. Now truly there is also another kind of ruin by the tongue, namely saying, "Why is this so? To what end was this done?" Therefore Paul, reproving those who speak these things inconsiderately: *But indeed, O man, who are you who answer back to God?* (Rom. 9. 20). It is right, however, not to guard the mouth only, but the mind also, before the mouth. Therefore someone was even saying: *Who will give scourgings to my thought, and the discipline of wisdom to my heart, that they might not spare my ignorances?* (Eccli. 23. 2). Therefore Christ also removes the very evil thoughts inside, saying: *He who has looked at a woman to lust for her, has already committed adultery with her* (Matth. 5. 28). You see how he does not allow them to take root, nor even begin a desire, nor anger? For *He who is angry,* he says, *with his brother, will be liable to the hell of fire* (Ibid. v. 22). It contributes no small thing, also, to security, not to speak much: and therefore it says, *In much speaking you will not escape sin; but being sparing of lips, you will be sensible* (Prov. 10. 19). Do not turn aside your heart to words of malice, to provide excuses for excuses in sins. Another, *Do not*

^A turn aside your heart to words of malice. Not that God turns it aside—far be it!—but what he says is this: Do not allow it to be inclined, do not allow it to be overturned toward evil thoughts. For from there is the fountain of virtue and of vice: from the heart.

What, then, are the "words of malice"? Many and various. For those who weave plots, those who slander God, those who turn away from virtue, those who pursue vice, those who gladly listen to words concerning corrupted doctrines and a neglected life, and such like—these proceed from great wickedness; and just as there are thoughts and words of wickedness, so also there are those of life. Therefore the disciples said to Christ: *You have words of eternal life, and to whom shall we go?* (John 6. 68). Those are called ^B words of life which provide life; and those are called words of salvation which procure salvation. Therefore, a certain wise man says: *Do not withhold a word in the time of salvation* (Eccl. 4. 28). Words of malice are also those that make those who speak them "wicked."

7. For just as there are pestilential and disease-bearing airs, so also there are such words. For what those work in the body, these work in the soul that receives them. Therefore, he prays as well through the things he added, saying: Do not allow ^C my heart to receive such words, do not allow it to be inclined there. Do you see how he demonstrates free will, and that nature does not have wickedness in itself, but by sloth it is inclined and receives it?

*Of providing excuses for excuses in sins.* This is most especially the way of destruction, when the soul itself that has sinned dissolves fear and devises certain excuses for sloth; or also when, someone having committed adultery, another wishing to dissolve his contrition says, "Why are you the cause? It is desire that is the cause." It is a bad thing, certainly, to sin, but it makes it worse to deny it after sinning. This is the devil's strongest weapon. This also happened in the case of the first-formed. For it was necessary for Adam to confess his transgressions, but he transfers the cause to another, and she, in turn, to the devil. It was necessary to say, "We have sinned, we have acted lawlessly," but they not only do not confess, but they also ^D construct a defense. For the devil, knowing that the confession of sin is the solution for sin, persuades the soul to be shameless.

But you, beloved, when you have sinned, say that you have sinned; nothing is more righteous than this defense. Thus you make God propitious; thus you also make yourself slower to fall into the same things. But when you are about to seek excuses that do not exist, and to relieve the soul of fear, you will make it more eager to be entangled again in the same things, and you will provoke God all the more. For no one who sins lacks a shameless excuse. For the murderer has his temper to blame, the thief his poverty, the adulterer his desire, and another his power; but these are irrational excuses, having no reasonable defense. For it is not those things that cause sins, but the minds of those who are sinning. And that these are [the cause], I will make clear from those who are nearby. For when another man appears, also living in poverty, and having desire, and being subject to the necessities of nature, and yet not sinning, what defense will these have? Therefore a certain wise man well said: *Who will set scourges over my thought, so that they may not spare my ignorances?* (Eccl. 23. 2). See David, not making excuses when he sinned, but saying: *I have sinned against the Lord* (2 Reg. 12. 13). And yet he could have said, "Why was the woman uncovered? Why was she bathing before my eyes?" But he knew that this was an irrational excuse; and because of this, he came to a clear defense, by saying, "I have sinned." But not so Saul; rather, being accused regarding the necromancer, he said, *I am straitened, and the aliens are warring against me* (1 Reg. 28. 15). Because of this, he was even more indignant. For it was necessary to say, "I have sinned," and, "I have acted lawlessly," but he did not say this, but went about seeking irrational excuses. *With men who work iniquity.* He added this to show that it is the property of those men, in particular, to make excuses, to be shameless. Because of this, David also constantly posits this in place of virtue: to flee such gatherings, or rather, he even begins the whole book from this, saying: *Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of pestilential men* (Ps. 1. 1). And for this very reason you always find him, in his sins, to be grateful. When, then, he numbered the people, he said: *I have sinned, and I, the shepherd, have done wickedly* (2 Reg. 24. 17). He did not say, "What is it that I numbered?" but condemns himself, and therefore he obtains forgiveness. For nothing makes God so propitious as confessing one's own sins. This would happen by avoiding those gatherings that dissolve the fear of sins and cast one into sloth. Therefore both Paul and Jeremiah make much speech about this, both commanding [us] to flee the company of the wicked and of those who are so slothful. And Job also in the order of virtue puts this down, saying: *If I have walked with mockers* (Job 31. 5). But this one shows himself not even sitting

with those who are so slothful; he says: *If any man does not obey our word by this letter, mark him and do not associate with him, and do not mingle with their elect* (2 Thess. 3. 14). Another: *Neither shall I eat of their sweet things.* Another: *I shall not be gathered together in their enjoyments.* He cites the apostolic command here, that one must flee the enjoyments and banquets of these people, where sin increases the most, where there is greater license and freedom.

A small path of correction is to flee such banquets and such gatherings, and to respect neither friendship nor yield to the belly, dissolving the strength and constancy of the soul.

6. *Their judges have been absorbed near the rock.* Another: *They shall be snatched away by the hand of the rock.* He shows here how the sin is easy to assault, and how the vice is precipitous. The princes themselves, he says, who were laying everything waste, have perished. But he did not say, *They have perished,* but, *Have been absorbed,* signifying that they have perished in such a way that no trace of them remains, which he also says concerning the wicked: *I passed by, and behold he was not, and I sought him, and his place was not found* (Ps. 36. 36). What is *near*? Close. But what he says is this: Just as some rock which has been cast into the sea does not appear; so also their felicities, once they have been submerged, do not appear any longer, since they have perished utterly. So he says either that their name and glory has been utterly deleted, or he signifies that it is powerful, robust, and strong. For that is what *they shall be snatched away by the hand of the rock* signifies. *They shall hear my words, for they have become sweet.* Another: *For they have been guarded by an escort.* Another: *For they have become beautiful.* This is: They shall know through the experience of events the sweetness of my exhortation and counsel. And how? The rebuke of the just produces this fruit, and their discipline brings great pleasure. [A temporal labor, but an eternal joy.] 7. *As for the thickness of the earth, it has been erupted upon the earth: our bones have been scattered.*

near the mouth of Hades.” Another, “Just as a farmer when he cleaves the earth: so our bones have been scattered at the mouth of Hades.” Another, “As one who cultivates and digs in the earth, our bones have been scattered near Hades.” Having said that His words have much pleasure, he also speaks of the ancient calamities. That although we have suffered the extremes, and like earth cleft and plowed, or dug up, so we have all been dispersed, and have perished, and have come to the very gates of death; yet even so disposed, we would rather choose the discipline and correction from the righteous, than the mercy from sinners. For indeed, whatever might happen, we hang upon the hope in Thee, and we could never be turned away from looking to Thee. Wherefore he also added, saying: ^A *For unto Thee, O Lord, O Lord, are mine eyes. In Thee have I hoped, do not take away my soul.* Even if, he says, myriads of terrible things come upon me, even if wars, even if battles, even if deaths, even if the gates of Hades, we do not withdraw from the sacred anchor, but we hold to the hope in Thy assistance, and having cast aside weapons and battle-lines, we expect our deliverance from thence, from Thy inclination. *In Thee have I hoped, do not take away my soul.* Another, “Do not empty.” That is, do not leave me to depart without effect. *Keep me from the snare which they have laid for me, and from the scandals of those who work iniquity.* He does not simply mention snares here, but those that are stealthy, those that are hidden, which are also difficult to guard against and difficult to endure, wherefore they most especially need the inclination ^B from above. For this reason he concludes his speech with prayer, having opened with this, and ending here; showing that these things are his own part, the hope in God, looking always to God, fleeing their gatherings, hating their wicked desires; and these things are God's part, the assistance, the alliance, the making him superior to the most difficult things. For thus virtue is woven, both by our own diligence being introduced, and by the help of God acting as an ally. 4. *Sinners shall fall into His net; I am alone, until I pass by.* Into whose net shall they fall? God’s own. This means, they shall be caught, they shall be laid hold of. For the things of the righteous are up to the point of correction and of rousing their philosophy; but the things of sinners, as they are incurably ailing, are up to the point of punishment and retribution. *I am alone, until I pass by.* Another, “I am together, until I pass by.” Another, “Together.” This is, joined, compacted, not dispersed; or according to the Seventy, released from the wicked, pure from their company, and as it were living alone; which is also the greatest kind of virtue. And he says that he does not do this for one or two or three days, but for his whole life. This is security, this is a wall, this is the increase of virtue, to flee the wicked, and to be compacted and gathered to himself for his whole life, and to live apart from those who corrupt. For solitude does not consist in being alone, but in a philosophical mind. Thus even those living in the midst of cities, and tumults, and markets, could be alone, whenever they flee the corrupted gatherings, and give themselves over to the assemblies of the righteous. This is a secure path. Therefore, he who is beginning to correct others as well, let him be mingled with those who are about to receive the treatment, and let him make them better; but he who is weaker, let him flee the wicked, so as not to receive harm from them. And thus he will both live the present life with security, and will attain the future blessings; of which may we all be granted to attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.

CONCERNING PSALM CXLI

*With my voice I cried unto the Lord, with my voice I made my supplication unto the Lord.* 1. You see how he does this everywhere, and opens with this beginning, and here for the second time says “with my voice” and “with my voice”? He does this not simply, but so as to teach us these two things through the doubling: both the intensity of the zeal, and the composed state of the mind; and in addition to these, that the voice is his own. For not everyone, ^C either cries with a voice, or to God, or with their own. But all these things must come together. He who cries against enemies does not utter the voice of a man, but of a beast and a serpent. He who is sluggish, and does not listen to what he says, does not cry to God, but speaks simply and in vain. He who does not rouse his mind, even if he shouts loudly, he too does not cry. For a voice, as I have often said before, does not indicate the pitch of the breath, but the composed mind. But this one not so; but he gathers these three, and shows that he cries with his voice, and to God, and with his own voice. For this reason he says a second time, *with my voice and with my voice.* *I will pour out my petition before Him, my affliction I will declare before Him.* Have you seen a soul delivered from worldly things? For it did not take refuge with men, nor did it seek the alliances from them, but looked to the unconquerable help, and the inclination from above. Then, wishing to manifest the composure of his mind, and the warmth that he had ^D stored within, through this word, *I will pour out*, he says, with much abundance. From hence we learn, that afflictions contribute not a little to philosophy; for this is the fruit of affliction; let no one therefore flee from it. For it has these two benefits: one, that it makes us more diligent and attentive; the other, that it becomes for us no small right to be heard. For this very reason he himself did not say, “my righteousness,” nor “my good deeds,” but “my affliction,” as this being for him no small advocacy. For this reason also Isaiah says, *Comfort, comfort my people, says God, O priests; speak to the heart of Jerusalem, that she has received from the hand of the Lord double her sins.* And Paul: *Deliver such a one to Satan, for the destruction of the flesh, that the spirit may be saved* (1 Cor. 5.5). And

writing to the Corinthians, he said: *For this cause many among you are infirm and sickly, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastised by the Lord, that we may not be condemned with the world* (1 Cor. 11.30–32). Furthermore, Abraham said to the rich man: *Thou receivedst good things in thy lifetime, and Lazarus likewise evil things: but now he is comforted, and thou art tormented* (Luke 16.25). ^A And David, too, when Semei cursed him, said: *Let him alone, that he may curse, for the Lord hath commanded him, that he might see my humility* (2 Kings 16.11–12). And we find everywhere in the Scriptures that those who bear afflictions with a grateful and patient spirit not only wash away many sins, but also obtain no small confidence before God and freedom of speech.

4. In failing of my spirit from me, and thou hast known my paths.

The effect of affliction.

Solitude, supreme dereliction: it is for the few to be present in calamities, and to bring aid, and especially when calamities threaten dangers.

The devil also spreads snares in the exercise of virtue.

we are not benumbed. *Thou art my portion in the land of the living.* That is to say: my lot, my treasure, my wealth, Thou art all things. *In the land of the living.* Here he calls his own homeland the land of the living. For He knows that many times he calls captivity to Babylon also death. Then, since being in a strange land he performed no customary worship, but there all things related to his holiness were fulfilled, for this reason he says, *Thou art my portion in the land of the living.* Thou hast always stood by me, he says, and Thou hast brought me near unto Thee in the land of the living, and there has been great communion for me with Thee. *Attend to my prayer, for I have been humbled exceedingly.* You see how that which he said above, he puts here instead of a defense—I mean the being humbled, the pay-ing of the penalty for sins with excess. And the word "exceed-ingly" is not of the indictment of what happened, but of the grief and weakness of the one suffering. For if you look toward the worthiness of the sins, the humi-liation is not excessive; but if toward the weakness of the one enduring it, it is excessive even to excess. For God no-where demands a punishment worthy of the trespasses. If it seems unbearable to those who are suffering, it is not by the nature of what is happening, but by the weakness of those who are enduring it. *Deliver me from those who pursue me, for they have been strengthened above me.* Behold also another cause again, the unjust conspiracy of those who insult him, and that he is in great weakness: *Lead my soul out of prison, that I may confess to Thy name.* To "confess" here is instead of "to give thanks." And what he says is this: Free me from these evils. For he hints at the excess of his calamities as a prison.

^B. *That I may confess to Thy name.* This, too, is not a small thing: for those who have come into prosperity not to fall into forgetfulness of the benefit. For many of mankind are more earnest in tribulations, but in ease more indolent; others again are indolent in ease, and in tribulations despairing of themselves, becoming more sluggish. But this one, in each of the varying circumstances of the times, remains maintaining the same piety; for neither did tribulation make him collapse, but rather it drew him to prayer and to petition; nor did ease make him sluggish, but even then he is prepared for thanksgiving. *The righteous wait for me, until Thou recompense me.* Another [version says]: *The righteous shall be crowned when Thou bestowest benefits upon me.* What is this? Even the righteous, he says, will benefit from this. For they too shall be gladdened, they shall rejoice, they shall exult, seeing my deliverance from evils. For such are the souls of the saints; they both suffer with those who are faring badly, and they do not envy those who are faring well, but they even rejoice, and rejoice with, and delight in those who are benefited. Which also Paul commanded, saying, *To rejoice with them that rejoice, and to weep with them that weep.* This is no small virtue. For many even delight in those who are fallen, and envy those who are rising, begetting both passions from much cruelty and inhumanity. But not so the righteous; rather, ^C being delivered from both this wickedness and that, and being merciful and kind, they acquire these virtues. As therefore those people suffer both from cruelty, so these from kindness—both by suffering with [others] they grieve, and by rejoicing with [others] they fare well. But why did he say, *Until Thou recompense me*? The one [version] says: *When Thou bestowest benefits upon me.* And the others: *When Thou shalt recompense and reward me.* And yet above he spoke of tribulation and humiliation, not of achievements, and [not] the boldness that comes from works. But instead of what does he seek a recompense? Instead of the days of his humiliation. For even this is no small achievement: to bear tribulation with thanksgiving. Therefore he also calls the reward that comes afterward a recompense. Therefore, let not us either be distraught in tribulations, but let us pray not to enter into temptation; and what comes upon us, let us accept. For we put aside both the sins that exist, and if we have any righteousness, that too we work to be more brilliant. And Job shows this, having shone more brilliantly then. This is a good thing also in bodies; this is not only in men, but also in irrational creatures; not only in irrational creatures, but also in plants. Because of this, even the vine-dressers do not allow the vines to grow luxuriant beyond measure, nor other trees, but they prohibit the growth toward the front, with the pruning-knife turning all its power into the root, so that it may not, having been consumed in the leaves, produce fruit that is perishing. Which also happens in the case of men. For the effort being consumed on superfluous things, the soul becomes more feeble toward producing the fruit of piety ripe and flourishing. This one might see also regarding waters. For that which is standing and stagnant is harmful; but that which is moved and drawn out and diverted, is not only wholesome, but also pleasant to see and to touch and to drink. Often also tribulation has conquered nature. For this that is downward-tending and flowing, being squeezed, is shot forth towards the upward movement. Which indeed also happens in the case of men. For those who easily bear tribulations are made higher, even if they are very earth-bound, and very earthly, and lowly; they gain great things from it. Knowing these things, then, let us bear with thanksgiving the evils brought upon us, that those [future things] may also become easier for us, and we may attain the good things to come; of which may it be that we all be deemed worthy, by the grace and kindness of our Lord Jesus Christ, to whom be the glory and the power unto the ages of the ages. Amen.

CONCERNING PSALM CXLII

1. *Lord, hear my prayer.* 1. It is true that prayer is also petition by words, but there is also the [promise]. For this reason also a certain wise...

man exhorts, saying, *Do not repeat a word in your prayer* (Ecclus. 7:15). He does not, however, exhort us not to repeat the same things when we ask and entreat God; let that be far from us, for we are commanded to persevere in prayer; but rather that we should not delay when we have promised something to God, and that we should be quick to fulfill it. And therefore he says elsewhere, *Do not delay to pay your vow* (Eccles. 5:4). For the future is uncertain, and matters happening against one’s expectation might prevent it. For if death comes and interrupts, you will receive no pardon. He calls petition and supplication "prayer" here; and therefore he added, to signify this very thing, *Give ear to my supplication in your truth.* Another [translator] says, *In your faith.* Another, *In your firmness* ^A. That is: "Grant my petition and cause it to attain its result, confirming it with your truth; use your power to fulfill the things I ask."

But let us see what kind of petition this is. Among men, when anyone offers a supplication, those who receive it consider this: if it is just and lawful, it is heard.

But among men, indeed, supplication is made for honors, dignities, and money, and often even so that injury may be prevented; but others ask for things that are beyond the power of judges to grant. We, however, supplicate for the forgiveness of sins, and we come to supplication then, when the internal judge—I mean our conscience—has not forgiven us, which urges and torments us. For it is not in its power to grant forgiveness. ^B And just as no one dares to approach an Emperor about a torn garment or for ten obols stolen, so you also, and indeed far more, must take care not to approach God for vile and worthless things—as, for example, if someone has done you an injury regarding money, or if someone has insulted you—but [rather] in those things in which the devil injures you; there, especially, is need of help from above.

But do you not have someone to take care of you and offer your supplication? When the King proceeds, address him, and seek a suitable time. When, therefore, does the King proceed? Always and perpetually. When is the time suitable? When you wish, when you have prepared yourself to be worthy. The Jews were indeed commanded to stand in the valley when they appeared before God, to wear white garments, and to have no congress with a wife (Exod. 19:12, 14-15); do you, however, cleanse your soul instead of garments, and approach with moderation, gentleness, and complete quiet, and go to the King if you truly wish to obtain what you ask for. Pilgrimage does not require great expense; take virtue as your provisions for the journey. And where does this King dwell? *Near those who are of a contrite heart.* Walk in that path. *The Lord is near to all who call upon him in truth* (Ps. 144:18). There you will find him, there you will address him. He is near those who break bread for the hungry and dispense alms. If you come by this path, you will find him ready, granting your petition. For while you are still speaking, I will say, *Behold, I am here* (Isa. 58:9); and there will be no need for an intercessor, but through yourself you will obtain what you ask.

*Exaudi me in tua justitia.* What are you doing, O man? You are about to say further down, *Enter not into judgment with your servant, for no one living shall be justified in your sight* (v. 2); and here do you ask to be heard as it is just? What is it, therefore, that is said?

He calls mercy "justice" here, and in many places of Scripture it can be seen that justice is taken for mercy, and rightly so. For among men, indeed, justice is deprived of mercy; but not so with God, for mercy is also intermixed with justice, and to such a degree that even justice itself is called mercy. Consider, therefore, how great was the mercy in the flood, ^C and how great, in turn, the justice. For even if those who were sinning then paid penalties, they did not pay what they had deserved. For do not look to the mass of waters for me, nor to the multitude of days during which the shipwreck of the flood lasted, nor to the orb of the earth which was then an abyss. For what does this matter to those who perished? These things can indeed strike heavy fear; but they bring no punishment to those who are dead. For how would those be punished who do not sense what is happening? For whom the destruction was but a brief moment of time, and they suffered a death brief and very light, and easier than fire, and sword, and the noose, and tortures, and far less painful? Why, therefore, did they have the appearance of punishment rather than the experience of what was happening? Those who had committed such things throughout their whole life, up to extreme old age, paid penalties in the briefest moment of time, if indeed the debt of nature is to be called punishment.

Do you wish to see [his mercy] elsewhere? For he did not inflict it immediately, but once and twice and many times he forewarned of it. For he spoke to them through the ark; and they did not cease even then, although there was no need for any warning to be made to wickedness. But nature did not teach them either, but [they behaved] like swine, or rather more obscene than any swine, when they corrupted one another and had torn up the laws of nature from their very roots, and had yielded to no persuasion nor to any counsel, and had gained no benefit from the proximity of a just man; they paid penalties in a brief moment of time, or rather, they were snatched from destruction and freed from punishment. For to do such things is much more grievous than to be snuffed out in a brief moment of time. Is this, therefore, tell me, punishment—to free those who were corrupted by vices and were living in a wicked and nefarious manner together, and were bringing disgrace upon one another and being disgraced, from such an end? ^D Therefore, shall we not call the physician who cuts away putrid limbs someone who punishes the body, but rather accept him as kind and humane; but shall we not admire the wisdom and mercy of God much more, who punishes his own in that manner? One must indeed admire him and glorify him perpetually: but on this account let us never cease to be amazed at his providence, nor let us stop praising him for these things, because he made the cutting short, and curtailed the law, and