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.
When those who are at first weak and of a lowly spirit fall, and many even speak evil words, then he is most a philosopher, having affliction as the mistress of his study. BThe effect of affliction.
When therefore you see anyone despairing from affliction or speaking some bitter word, do not consider affliction to be the cause, but the weak spirit of him who speaks. For the nature of affliction is wont to effect the opposite: attention, contrition of spirit, an intent mind, and an increase of piety. Quocirca dicebat Paulus: *Affliction worketh patience, and patience trial* (Rom. 5.3). But if the Jews, being afflicted, murmured, the words of murmuring were not of the affliction, but of their own madness; for when the saints are afflicted, they turn out brighter, and more devoted to the study of wisdom. For which reason he himself also said: C *It is good for me, O Lord, that thou hast humbled me, that I may learn thy justifications* (Ps. 118.71). And Paul: *And for the greatness of the revelations, that I should not be exalted, there was given me a sting of my flesh, an angel of Satan, to buffet me. For which thing I thrice besought the Lord, and he said to me: My grace is sufficient for thee; for power is made perfect in infirmity. And therefore I am pleased in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful* (2 Cor. 12.7–10). Do you see how he is more excited in affliction, and takes refuge with God, and clings to Him much more vehemently in the very depth of evils (for this is what *In failing of my spirit from me* means), and then becomes more diligent and better? D That phrase, *And thou hast known my paths*, another interpreter said, *Thou knowest*. *In this way, wherein I walked, they have hidden a snare for me.* *There was none that would know me.* Here he shows the great calamity, and the magnified evils, and the ambushes of the enemies, how they approached first, wishing to overthrow him; and what is most grievous of all, not only were there no companions or helpers, but they did not even recognize him.Solitude, supreme dereliction: it is for the few to be present in calamities, and to bring aid, and especially when calamities threaten dangers.
But this not only did not harm him, but even helped him greatly, so as to make him familiar with God. And you too, O beloved, when you see evils grow, do not fall, nor cast away your spirit, but be more energetic and vigilant. For God permits them to arise so that He may shake off your sloth, so that He may arouse you from your slumber. For then all things superfluous are excised, then all things that pertain to this present life expire, then one becomes more diligent in prayer, then one is more eager for almsgiving and for the despising of the belly, and each vice of the soul is easily overcome, put to flight by affliction. For He did not entangle us in labors and sicknesses from the beginning in order to punish us, even if He pronounced it so that he might hold it as a place of punishment, but in order that He might chastise us and render us better. For if, when both pain is imminent and life is laborious, vice becomes so strong, if none of these things existed, to what point would it have proceeded? And what do you marvel at, if such is the case in the soul, when affliction is a good thing even for the bodies, and it is very harmful for the flesh to be overflowed beyond measure with delights? And otherwise, while ambushes are placed on all sides, this makes men cautious and circumspect: and if we attend, we receive no damage. And therefore someone says: *Acknowledge that thou art passing in the midst of snares, and that thou walkest upon the pinnacles of cities* (Ecclus. 9.13, in the Greek), and here: *In the way wherein I walked, they have hidden a snare for me.* But if anyone also takes these anagogically, he will see the devil doing this very thing, and not from afar, but near by hiding his snares.The devil also spreads snares in the exercise of virtue.
Wherefore we have need of great vigilance. For he hides the snare—for instance, in almsgiving, vain glory; in fasting, arrogance—not in other things, but in the very ways in which we walk, which is far more grievous. *Flight hath failed me.* See again another accession of evils. For he shows that not only were there snares in the ways, nor was there anyone to bring help and recognize him; but not even that which remains for evasion, so that he may consult his own safety by flight, was prompt and ready for him. Thus he had been intercepted in the midst of evils, nor could the calamity be avoided: and yet not even then did he despair. *And there is no one that hath regard to my soul:* that is, Who may defend, who may bring aid. What then here? When he was involved in such need, and was pressed by such a difficulty of affairs, did he despair of salvation? By no means; but he took refuge immediately to God, and says: 6. *I cried to thee, O Lord; I said, Thou art my hope, my portion in the land of the living.* You have seen the caution of the soul and the vigilance. Evils did not overwhelm him in the least, but rather raised and lifted him up: and when he was in the greatest need and difficulty of all things, he recognized the invincible hand, and the omnipotent powers, and in matters that are hindered, an easy way of escape. *I said, Thou art my hope.* All human things, he says, have been rejected, and the tempest is so superior to any help that it cannot be avoided by any artwe 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...