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
applied an painless healing. Let not this therefore disturb you, that they were all suddenly overwhelmed. For what does this differ from [dying] little by little? What does it profit the one who has departed to be alone, or what harm is it to him to be with all? "Give ear to me in thy righteousness," that is, in thy loving-kindness. Because he means this, he added: "And enter not into judgment with thy servant." This Job also asks, being just, and true, and God-fearing, and abstaining from every evil deed: "Would that there were one discerning and arguing between us both," saying; and when God appeared, "I will lay my hand upon my mouth": even though God was challenging him and saying: "Nay, but gird up thy loins like a man" (Job 38. 3; 40. 2). And he reproaches the Jews with this, saying: "What wrong did your fathers find in me, that your rulers have acted wickedly toward me?" (Jer. 2. 5). He does this not wishing to render the sentence more severe, but to bring them to a realization and confession of their own sins, and then to grant the forgiveness, so that they might thus see the magnitude of the benefit. Therefore he says, "Speak thou thy transgressions first; not that thou mayest be condemned, but that thou mayest be justified" (Is. 43. 26). For this reason He does not even speak them himself, but prepares him to do so. For if He wished to punish, He Himself would have accused; but now, since He wishes to show mercy, He yields to the one who has sinned, so that he may receive a crown for his good judgment, and through confession draw forth mercy. What could be equal to this loving-kindness? Nothing. Say it, he says, and I seek nothing more; confess, and it suffices for me; say it, and I have all.
"Enter not into judgment with thy servant." This has been attained by many because God is about to judge. For the sensible ones know this even before this; but the senseless know it from the prophets saying continually, "The Lord has a judgment against his people, and he will enter into judgment with Israel" (Mich. 6. 2); and again, "Hear, ye ravines and foundations of the earth" (Ibid. 1. 1?); and, "Hear, O heaven, and give ear, O earth." From the fact then that he is continually said to judge, it was attained even among the senseless. For some of the Jews said: "Why is it that we have fasted, and thou didst not look?" and, "Every one that does evil is good before the Lord"; and, "They who do evil are built up, and we count strangers blessed" (Mal. 3. 15); and, "The way of the Lord is not right" (Ezech. 33. 17). And the blessed Job, when he fell into that temptation, did not speak from such an opinion as the Jews, nor such things—God forbid—but nevertheless he said: "Would that there were a mediator, and one who might discern and argue between us both." "Let him remove his rod from me, and let not his fear terrify me" (Job 9. 33, 34). And therefore he says to him, "I will ask thee, and you answer me" (Job 42. 4). Then when he was struck with fear, and said, "Why do I yet judge while being instructed and rebuked by the Lord?"—and he says this. And again, "By the hearing of the ear I heard of thee before, but now my eyes have seen thee; therefore I have despised myself, and have wasted away; and I have considered myself earth and ashes" (Job 42. 5, 6). "I will lay my hand upon my mouth" he says to him, "Nay, but gird up thy loins like a man," as if he were reminding him of his own words and saying: "Since you wished to be judged with me, behold I am present to be judged." You see the ineffable loving-kindness of God, you see the goodness that has no limit? For this reason also the three children said: "We have sinned, we have committed iniquity, we have done wrong" (Dan. 3. 29). For since many of the senseless attribute their own sins to God, the devil having contrived this, God, pulling up this custom by the root, speaks continually of entering into judgment with them.
3. Such a thing, then, the first-formed also sinned; therefore he said: "The woman whom thou gavest to be with me, she gave me, and I did eat" (Gen. 3. 12). And the Jews also committed many such sins. "For in thy sight no man living shall be justified." What then do I mean, myself and this person and that, he says? "There is no man upon the earth who, when judged against the things promised by thee, can be justified": so abundantly are the victories with thee. "For the enemy has persecuted my soul." This can be understood as having been said also for Saul, being an enemy, and even then pursuing him; and it is possible also according to anagoge to call the enemy the devil: for he does not cease persecuting those who belong to God. How then might we be delivered from being persecuted? If we should find a place where he cannot enter. And what, he says, is this place? And what other is it but heaven? How then is it possible to ascend into heaven? Hear Paul saying and showing that even entangled in flesh we are able to dwell there: "Set your mind on the things that are above," he says, "where Christ is, seated at the right hand of God" (Col. 3. 1). And again: "But our citizenship exists in heaven" (Phil. 3. 20). "He hath humbled my life to the earth." The word "humiliation" signifies many things. For there is also a humiliation of virtue, as when he says: "A broken and humbled heart God will not despise" (Ps. 50. 19). There is also a humiliation from calamities; there is also one from sins. Here, however, he speaks of that from calamities. Therefore he also added this, showing it: "He hath humbled my life to the earth." There is also a humiliation from pride, as when he says, "He who exalts himself shall be humbled" (Luc. 18. 14). There is also another humiliation, that which comes from insatiable greed. For what is more abject and humble than those who bury themselves in wealth and power and glories? For those of this kind are doubly humble: because they are dragged along the ground, and because they count these things great, just as small children count marbles and balls and such playthings as great. But this is not a sign that those things are great, but that the mind of those who admire them is imperfect and humble. But that is a defect of age and nature; this, however, is a crime of choice. For being a man…
… A For if one is in darkness, it is possible for him to do something by lighting a lamp, yet wishing to show the intensity of the evils, by adding the name of the dead, he has increased the tragedy. Such are those who live in sins. For they are so as if dead in darkness; although they may carry numberless lamps, although they may look toward the sun, although they may appear cheerful and happy from their garments and other outward displays, they are in no better, or rather, in a worse condition than those who are dead and acting in darkness; inasmuch as the former is a natural state, but this is a fault of the will. And there is the darkness that is to come, of which he says: "Bind him, and cast him into the outer darkness" (Matt. XXII, 13). There is also the darkness of vice. "Sitting," he says, "in darkness and the shadow of death" (Luke I, 79). And Paul says: "We are not sons of darkness" (I Thess. V, 5). And again: "They became vain in their imaginations, and their foolish heart was darkened" (Rom. I, 21).
For this reason, just as those who dwell in darkness do not know the nature of things, so also those who live in sins are blinded, and do not discern the things that appear, but run toward shadows as if toward the truth, pursuing wealth and luxuries and powers, and they do not know friends or enemies; trusting those who are enemies as if they were friends, and fighting with friends as if they were enemies. Do you not see the poor crying out and wailing every day, and yet heard by no one? Why do they not hear? Because the devil has "put them in dark places, as those that have been long dead" (Ps. CXLIII, 3). For what is darkness and the condition of death to others, this is inhumanity to them. Sitting in darkness means not seeing the evils that are approaching them. This also happens to those who do not see the calamities that are situated right next to them, and they are thrown into pits and trenches and precipices. Those who sit in darkness are allowed to dare shameful things with full impunity. And those who live wickedly do this, as if they were sitting in darkness, and as if there were no man who could see what is happening, they commit everything with impunity, doing evil deeds in the middle of cities as if in a wilderness.
4. And those who sit in darkness are in perpetual fear; so too are these. For no greedy or grasping person is free from fear, however much he may vaunt himself insolently and from the outside show a face of rejoicing. For such is the nature of a mind with a bad conscience. And they were previously deprived of all excuse, but now even more so, because although the sun of righteousness has shone forth, they still sit in darkness. And how, when the sun has shone, do they sit in darkness? Because of the weakness of their eyes. For when they have buried themselves in caves, sewers, and pits of vice, because of the weakness of their eyes they cannot gaze upon the rays. B "And my spirit was anxious within me; my heart within me was troubled." Another says, "And my soul was turned around within me." Once again, he shows the ultimate affliction through the turmoil of the soul. But what is "within me"? That I could not even tell others, and receive consolation from them. Such are the souls of the wicked; they are never not troubled, not only while there are present evils, but also while evils are expected. There is never any tranquility for them, no security of mind, but they are troubled more than any sea: neither night nor day grants them a respite so that the storm might settle, but they are vexed on all sides; and even if there is no one to cause them annoyance, having an internal and domestic war, they enjoy neither the things they have already received, being torn and lacerated by the anxiety of those not yet arrived, worried about all matters, scrutinizing the possessions of everyone, considering how they will persuade one person, alarm another, entice one with flattering words, or compel another, and watch another, turning over in their own minds calumnies, purchases, sales, testaments, guarantees, usury, interest, and the dregs and filth of these evils—and when everything abounds for them, then they are most troubled. Look at that rich man who is most troubled when his land was most fertile, and he is in doubt and perplexed in mind, and says: "What shall I do? I will pull down my barns, and build greater" (Luke XII, 18). To the poor man, however, nothing of the sort happens.
5. "I remembered the days of old; I meditated on all your works." This is no small consolation, to know the past and the present. For since, to speak once, God administers both what is now and what was before by the same laws, the memory of the past is a great consolation for the present. And for this reason, in another Psalm he says: "Will the Lord reject for ever, or will he cut off his mercy to the end?" (Ps. LXXVII, 8–9). And another says: "Look at the ancient generations, and see who has hoped in the Lord, and been forsaken" (Ecclus. II, 11)? And Paul says: "All these things happened to them in a figure; written for our admonition, upon whom the ends of the world are come." When we recall these things to mind, we gain profit. And the Apostle shows this, saying: "Call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions" (Hebr. X, 32). And on the contrary: "What fruit therefore had you then in those things, of which you are now ashamed?" (Rom. VI, 21). And another wise man: "Remember your last end, and you shall never sin" (Ecclus. VII, 40). For even if this is future, it takes its beginning from the past, namely the common death. And this is what Paul also does with past and future C things, and when it is necessary to console, and when to correct: "I would not have you ignorant, brethren," he says, "that all our fathers were under the cloud, and all passed through the sea, and all did eat the same spiritual meat; and with most of them God was not well pleased" (I Cor. X, 1–5).
And again from the things to come: "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (II Thess. I, 9). And again: "And the wrath came upon them to the end" (I Thess. II, 16). "For the day shall declare it, because it is revealed in fire" (I Cor. III, 13). And again: "For these things the wrath of God cometh upon the children of disobedience" (Eph. V, 6). But when there is a need to correct, he uses these; yet when there is a need A to console, he consoles from both. From the past, saying thus: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God" (II Cor. I, 3-4); and from the things to come: "For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. VIII, 18).
Therefore he also says here, "I remembered the days of old, I meditated on all thy works." He did not say simply, "I remembered," but, "I meditated"; that is, I made it my work and took much meditation to unroll within myself the things that had happened to the ancients. For great consolation and philosophy come to us from the history of the Scriptures. Therefore also Paul said, "Through patience and comfort of the scriptures we have hope" (Rom. XV, 4). And again: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction" (II Tim. III, 16).
5. Being already comforted by this, even while he was in such great affliction and perturbation, by unrolling the past within himself and recalling the various ways God has governed affairs, he says, "And I meditated on all thy works. I meditated on the works of thy hands." He shows through this that by doing these things, he was reaping great consolation and was becoming more familiar with God. Therefore he added as well, indicating this, "I stretched forth my hands unto thee." He did not say, "I extended," but, "I stretched forth" (diapetasas), showing the great disposition of his heart, which was almost striving to leap out of the body and run to Him. Having thus become inspired by the memory of the mighty acts, and having reflected upon all His loving-kindness, and the instruction from calamities, and the freedom from being delivered, I fled to thee again. "My soul is as a dry land unto thee." Another says, "As a soul thirsting for thee always"—for this is what "Selah" means. He says: In troubles and in prosperity and in every variation of times I was displaying the same zeal. And what is, "As a dry land unto thee"? Just as earth thirsting for rain desires it, so do I desire to be continuously near thee. B Indeed, the weight of the afflictions especially intensified this desire; for which reason God let them grow, displaying His great providence. For He not only created all things, but also provides for them once they were created, as well as for men, and for all other things. This, then, Paul knew, also saying: "For in him we live, and move, and exist" (Acts XVII, 28). And again: "In him all things consist" (Col. I, 17). And David: "All wait upon thee, that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are all filled with good; when thou hidest thy face, they are troubled" (Ps. CIII, 27–29). And again: "Who looketh on the earth, and maketh it tremble" (Ps. CIII, 32). And Isaiah: "Who holdeth the circle of the earth" (Isa. XL, 22). And concerning virtue: "Except the Lord," he says, "build the house, they labor in vain that build it" (Ps. CXXVI, 1). And again: "Who maketh the barren woman to keep house, and to be a joyful mother of children" (Ps. CXII, 9). For this reason he also shakes the earth and makes the mountains smoke, touching them, showing his sovereignty. He darkens the sun, and it fails, again proclaiming through this His creation (Isa. LVIII).
Now see also the miracle in the Scriptures—the sun retrograding, and the moon standing still with it (Jos. X, 13), and many other miracles. For when the knowledge of Him was not yet extended, these things happened; but now there is no need for this teaching, as the facts themselves cry out and show the Lord. Have you seen darkness in Egypt, and changes of the elements? But if some say that the eclipse occurred naturally, and not because God commanded it—why, if it happened at the appointed time, did it happen when it did, especially at the time of the cross? It was not consistent, nor did it happen according to the course of nature, since it was the fourteenth day of the moon, and it was full; and eclipses do not happen that way. But they would not have any other explanation. C So it is clear that just as all other things happen by the command of the Creator, so too do all eclipses. "Hear me speedily, O Lord; my spirit faileth." What do you say? Are you urging the physician toward the healing? By no means; but this is also a custom for souls that are afflicted, just as it is for those humans who are suffering, to call upon the physicians even if the time does not demand it, and to bring in the release quickly. For this reason the same man, adding the cause, said: "My spirit faileth." Yet God is able to raise even from the dead, much more so before the end. But as I just said, the weakness of nature is proven by this. For he knew that everything was easy for Him, but he does not bear the weight of the evils. "Hide not thy face from me, lest I be like unto them that go down into the pit." Another says, "Turn not thy face from me." And whence does the turning away happen? God Himself says through Isaiah: "Is my hand not powerful? But your sins separate between me and you" (Isa. LIX, 1–2). When, then, we do something wicked, He turns away. "For thy eye," he says, "is pure, so as not to see evil; and thou art not able to look upon labors" (Hab. I, 15). For this reason He turns away even the desperate. Wherefore he says: "Upon whom shall I look, but upon the meek and quiet man, and him that trembleth at my words?" Let us therefore pursue this virtue, so that we may know D
its face, lest we fall into the barathrum of vice, where dense darkness prevails. Those who have fallen are also able to ascend again. Therefore, it is necessary that those who have fallen do not remain lying upon the ground. A Since the nature of sin is a lake, we must always look to God and depend upon Him. B Now, the lake, in which there are savage beasts and which is full of darkness, is the nature of sin. Let us therefore lower the ropes of the Scriptures and bind our will; and if we should fall, let us quickly rise again. How, then, shall we begin to tread the path? If, when we have fallen, we do not grow contemptuous nor despair, but sing these prophetic songs to ourselves: "Shall he who falls not rise again?" (Jer. 8:4). And again: "Today if you will hear his voice, do not harden your hearts as in the provocation" (Ps. 94:8-9); and by these thoughts let us draw ourselves up, bound as we are.
8. "Cause me to hear thy mercy in the morning, for in thee have I hoped." Another says: "Cause me to hear thy mercy from the morning," that is, quickly. For it is necessary that he be heard before the ordeal, so that he may be raised up by hope and expectation. This is what he says: "Raise me up as thou hast promised," then he adds a just cause for obtaining it: "For in thee have I hoped." For God requires nothing so much as that we should always look to Him and depend perpetually upon Him. "Make known to me the way in which I should walk; for I have lifted up my soul to thee." What are you saying? While nature has a law implanted by God from the beginning, and the Mosaic laws renew it, what do you mean, saying again: "Make known to me, Lord, the way in which I should walk?" Therefore, this can be said: Since my conscience has been overwhelmed by vice, I ask that it be renewed. Or here he calls "way" many things which are unknown to men, as Paul also shows, saying: "For we do not know what we should pray for as we ought" (Rom. 8:26). If Paul is ignorant of this after such great knowledge, why do you wonder if this man also says it? See, moreover, that he does not seek anything sensible here, but the way that leads to God, and he himself provides the beginnings from within himself. For he did not say absolutely: "Make known to me, Lord, the way that leads to thee." But what? "For I have lifted up my soul to thee": this is, I depend on thee, I look to thee, I regard thee alone. C For to such men God offers the greatest knowledge of Himself. Wherefore He said concerning the Jews, when asked why He spoke to them in parables: "Seeing they do not see, and hearing they do not hear" (Matt. 13:13). The word "lifted up," moreover, signifies, "I have translated and transferred my soul to thee."
9. "Deliver me from mine enemies, O Lord, to thee have I fled." See how the one who asks brings forward reasons on every side. "Do not turn away," he says, "thy face from me; for in thee have I hoped. Make known to me thy way, for I have lifted up my soul to thee. Deliver me from mine enemies, for to thee have I fled." 10. "Teach me to do thy will, for thou art my God." He did not say absolutely, "Teach me thy will," but, "Teach me to do thy will"; this is, lead me to the deeds themselves. For there is need of supernal help and heavenly doctrine, so that we may walk the way that leads to virtue: not by us living in idleness, but by our contributing what is our own. "For thou art my God." Do you see his spiritual petitions? For it is not a matter of money, power, and glory, but that he might do the will of God; which is indeed the treasure of all goods, and wealth that never fails, and the beginning, and the root of happiness, and the middle, and the end. "Thy good Spirit shall lead me into the right land." Do you see how we speak, how we are taught to complete the way, namely, through the Holy Spirit? And therefore Paul said: "But to us, God has revealed [them] through His Spirit" (1 Cor. 2:10). "Into the right land." If you look at the wording indeed, he says his own fatherland; but if accepted anagogically, it is the way that leads to virtue. Another, however, says: "By a level land." For there is nothing lighter and more level than virtue, which is free from crowd and tumult.
11. "For thy name's sake, O Lord, thou shalt quicken me." Do you see him again fleeing to God, and not placing his confidence in his own life? Equity and justice for clemency and mercy. Prayer without work is useless. "In thy equity thou shalt bring my soul out of tribulation." Another says: "In thy mercy." Do you see how true it is, what I was saying above, that he often calls justice clemency? "Thou shall bring my soul out of tribulation." For "Pray," he says, "that you do not enter into temptation" (Mark 14:38). 12. "And in thy mercy thou shalt destroy all my enemies." I do not say, he says, because I am worthy, but because of thy clemency, deliver me from those who wage war against me, deliver me from those who lie in wait for me, so that I may breathe a little from affliction. "And thou shalt destroy all who afflict my soul, for I am thy servant." See here again the reason added. For we cannot absolutely obtain our requests, but it behooves us to prepare ourselves so that we are worthy to obtain the requests, and to contribute what is our own, and thus approach. For the nature of prayer alone does not suffice: for the Jews also prayed, and they heard: "Though you multiply prayers, I will not hear you" (Isa. 1:15). And why do you wonder if the Jews were not heard, when even Jeremiah, praying for them, is rebuked, and once and twice hears: "Do not pray for this people, for I will not hear you" (Jer. 7:16)? And why do you wonder if Jeremiah is not heard? Even if Noah, he says, even if Job, even if Daniel were standing, they would not deliver their sons and daughters (Ezek. 14:14-16). Knowing these things, therefore, let us not only pray, but with our prayers let us also compare ourselves so that we are worthy to receive, that we may obtain both the present and future goods; which may it be granted to us all to obtain, by the grace and clemency of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.