Homily on Psalm 140

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