Psalm 138 [MT 139] · Scripture · Fisherman's Friend

[For the end, a Psalm of David.] O Lord, thou hast proved me, and known me.

Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. - ΚΥΡΙΕ, ἐδοκίμασάς με, καὶ ἔγνως με·

Гдⷭ҇и, и҆скꙋси́лъ мѧ̀ є҆сѝ и҆ позна́лъ мѧ̀ є҆сѝ: ты̀ позна́лъ є҆сѝ сѣда́нїе моѐ и҆ воста́нїе моѐ.

Jerome †420

“I will confess to you, Lord, with all my heart.” The nature of a wound determines the medication to be applied. Just as the body has wounds of various kinds, so also the soul has its passions and its wounds, and we must do penance in proportion to the nature of our sin. If a person makes confession of all his sins, he is acknowledging his sins to the Lord wholeheartedly. If, for example, someone has committed fornication and he confesses only that and is greedy, or quick-tempered, or a slanderer or blasphemer and is full of faults and vices, his confession is not sincere. The person who repents for all the sins and passions of his soul is the person who is able to say, I confess and give thanks to you, O Lord, with all my heart. “For you have heard the words of my mouth.” This verse is not found in the Hebrew text. Nonetheless, what it means is, In my confession I have poured out my whole heart, O Lord; I have confessed all my sins and faults, for I have not admitted merely one sin to you, and you have listened to me graciously.
Homilies on the Psalms 49

Augustine of Hippo †430

The title of this Psalm is brief and simple, and need not detain us; since we know whose resemblance David wore, and since in him we recognise ourselves also, for we too are members of that Body. The whole title is, "To David himself." Let us see then, what is to David himself. The title of the Psalm is wont to tell us what is treated of within it: but in this, since the title informs us not of this, but tells us only to Whom it is chanted, the first verse tells us what is treated of in the whole Psalm, "I will confess to You." This confession then let us hear. But first I remind you, that the term confession in Scripture, when we speak of confession to God, is used in two senses, of sin, and of praise. But confession of sin all know, confession of praise few attend to. So well known is confession of sin, that, wherever in Scripture we hear the words, "I will confess to You, O Lord," or, "we will confess to You," immediately, through habitually understanding in this way, our hands hurry to beating our breast: so entirely are men wont not to understand confession to be of anything, save of sin. But was then our Lord Jesus Christ Himself too a sinner, who says in the Gospel, "I confess to You, Father, Lord of heaven and earth"? He goes on to say what He confesses, that we might understand His confession to be of praise, not of sin, "I confess to You, Father, Lord of heaven and earth, because You have hid these things from the wise and prudent, and hast revealed them unto babes." He praised the Father, he praised God, because He despises not the humble, but the proud. And such confession are we now going to hear, of praise of God, of thanksgiving. "With my whole heart." My whole heart I lay upon the altar of Your praise, an whole burnt-offering of praise I offer to You...."I will confess to You, O Lord, with my whole heart: for You have heard the words of my mouth" [Psalm 138:1]. What mouth, save my heart? For there have we the voice which God hears, which ear of man knows not at all. We have then a mouth within, there do we ask, thence do we ask, and if we have prepared a lodging or an house for God, there do we speak, there are we heard. "For He is not far from every one of us, for in Him we live, and move, and have our being." [Acts 17:27-28] Nought makes you far off from God, save sin only. Cast down the middle wall of sin, and you are with Him whom you ask.
Exposition on Psalm 138

Bede †735

It is no secret that angels are frequently present, invisibly, at the side of the elect, in order to defend them from the snares of the cunning enemy and uphold them by the great gift of heavenly desire. The apostle attests to this when he says, “Are they not all ministering spirits sent to serve on account of those who receive an inheritance of salvation?” Nevertheless, we should believe that the angelic spirits are especially present to us when we give ourselves in a special way to divine services, that is, when we enter a church and open our ears to sacred reading, or give our attention to psalm singing, or apply ourselves to prayer or celebrate the solemnity of the mass. Hence the apostle advises women to have a veil over their heads in church on account of the angels. And a prophet says, “I will sing psalms to you in the sight of the angels.” We are not permitted to doubt that where the mysteries of the Lord’s body and blood are being enacted, a gathering of the citizens from on high is present—those who were keeping such careful watch at the tomb where [Christ’s] venerable body had been placed and from which he had departed by rising. Hence we must strive meticulously my brothers, when we come into the church to pay the due service of divine praise or to perform the solemnity of the mass, to be always mindful of the angelic presence and to fulfill our heavenly duty with fear and fitting veneration, following the example of the women devoted to God who were afraid when the angels appeared to them at the tomb, and who, we are told, bowed their faces to the earth.
Homilies on the Gospels 2:10

2

Thou knowest my down-sitting and mine up-rising: thou understandest my thoughts long before.

σὺ ἔγνως τὴν καθέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν·

Ты̀ разꙋмѣ́лъ є҆сѝ помышлє́нїѧ моѧ̑ и҆здале́ча:

3

Thou hast traced my path and my bed, and hast foreseen all my ways.

τὴν τρίβον μου καὶ τὴν σχοῖνόν μου ἐξιχνίασας καὶ πάσας τὰς ὁδούς μου προεῖδες,

стезю̀ мою̀ и҆ ᲂу҆́же моѐ ты̀ є҆сѝ и҆зслѣ́довалъ и҆ всѧ̑ пꙋти̑ моѧ̑ прови́дѣлъ є҆сѝ.

4

For there is no unrighteous word in my tongue: behold, O Lord, thou hast known all things,

ὅτι οὐκ ἔστι δόλος ἐν γλώσσῃ μου.

Ꙗ҆́кѡ нѣ́сть льстѝ въ ѧ҆зы́цѣ мое́мъ: сѐ, гдⷭ҇и, ты̀ позна́лъ є҆сѝ

5

the last and the first: thou hast fashioned me, and laid thine hand upon me.

ἰδού, Κύριε, σὺ ἔγνως πάντα, τὰ ἔσχατα καὶ τὰ ἀρχαῖα· σὺ ἔπλασάς με καὶ ἔθηκας ἐπ᾿ ἐμὲ τὴν χεῖρά σου.

всѧ̑ послѣ̑днѧѧ и҆ дрє́внѧѧ: ты̀ созда́лъ є҆сѝ мѧ̀ и҆ положи́лъ є҆сѝ на мнѣ̀ рꙋ́кꙋ твою̀.

6

The knowledge of thee is too wonderful for me; it is very difficult, I cannot [attain] to it.

ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν.

Оу҆диви́сѧ ра́зꙋмъ тво́й ѿ менє̀, ᲂу҆тверди́сѧ, не возмогꙋ̀ къ немꙋ̀.

Augustine of Hippo †430

See how he willed that kings should sing on their way, humbly bearing the Lord, not lifting themselves up against the Lord. For if they lift themselves up, what follows? "For the Lord is high, and has respect unto the lowly" [Psalm 138:6]. Do kings then desire that He have respect unto them? Let them be humble. What then? If they lift themselves up to pride, can they escape His eyes? Lest perchance, because you have heard, "He has respect unto the lowly," thou choose to be proud, and say in your soul, God has respect unto the lowly, He has not respect unto me, I will do what I will. O foolish one! Would you say this, if you knew what you ought to love? Behold, even if God wills not to see you, do you not fear this very thing, that He wills not to see you?...The lofty then, it seems, He has not respect unto, for it is the lowly He respects. "The lofty"— what? "He considers from afar." What then gains the proud? To be seen from afar, not to escape being seen. And think not that you must needs be safe on that account, for that He sees less clearly, who sees you from afar. For thou indeed see not clearly, what you see from afar; God, although He see you from afar, sees you perfectly, yet is He not with you. This you gain, not that you are less perfectly seen, but that you are not with Him by whom you are seen. But what does the lowly gain? "The Lord is near unto them that are of a contrite heart." Let the proud then lift himself up as much as he will, certainly God dwells on high, God is in heaven: do you wish that He come near to you? Humble yourself. For the higher will He be above you, the more you lift yourself up.
Exposition on Psalm 138

Perhaps because [the psalm] said, “The Lord is sublime and observes lowly things,” you say to yourself, “Then he does not observe me.” What could be more unfortunate than you, if he does not observe you but ignores you? Observing indicates compassion; ignoring indicates contempt. But no doubt, because the Lord observes lowly things, you imagine you escape his notice, because you are not humble or lowly, you are high and mighty, you are proud. That is not the way to be missed by the eyes of God. I mean, just see what it says there: “The Lord is sublime.” Sublime indeed. How are you going to get to him? Will you look for a ladder? Look for the wood of humility, and you have already gotten to him. “The Lord is sublime, he observes lowly things, but high and mighty things” (do not imagine you escape notice, you that are so proud) “but high and mighty things he knows from afar.” He knows them, all right, but from afar. “Salvation is far from sinners.”
Sermon 70A.2

We have heard, and it is clear; we had gone outside, we have been sent within. “O would that I had found,” you said, “some high and lonely mountain! For, I believe, because God is on high, he hears me from a high place.” Because you are on a mountain, do you think that you are near God and that you are heard quickly, as if shouting from nearby? He dwells on high, but “he looks on the lowly.” “The Lord is near.” To whom? Perhaps to the high? “To those who are contrite of heart.” It is a wondrous thing: he both lives on high and draws near to the lowly. “He looks on the lowly, but the high he knows from afar.” He sees the proud from afar; the higher they seem to themselves, so much of the less does he approach them.
Tractates on the Gospel of John 15:25.1

Caesarius of Arles †542

Today we are keeping the solemn festival of the ascension. If, therefore, we celebrate the Lord’s ascension in a manner that is right, holy, faithful, devout and pious, we must ascend with him and lift up our hearts. Now as we ascend, let us not be lifted up with pride or presume on our merits as if they were our own. For we ought indeed to lift up our hearts, but to the Lord alone. A heart lifted up but not to the Lord is called pride; a heart lifted up to the Lord is called a refuge. See, brethren, the great miracle. God is on high. You exalt yourself, and he flees from you; you humble yourself, and he descends to you. Why is this? Because “the Lord is exalted, yet the lowly he sees, and the proud he knows from afar.” He recognizes what is lowly from close at hand in order that he may raise it up; what is high, that is, what is proud, he knows from afar in order that he may bring it down. Christ truly arose from the dead in order to give us hope, because the person who dies rises again. He gave us assurance, so that we might not despair in dying and think our whole life ended in death. We were troubled about our very soul, but by rising from the dead he also gave us confidence in the resurrection of the body.
Sermon 210:2

7

Whither shall I go from thy Spirit? and whither shall I flee from thy presence?

ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;

Ка́мѡ пойдꙋ̀ ѿ дх҃а твоегѡ̀; и҆ ѿ лица̀ твоегѡ̀ ка́мѡ бѣжꙋ̀;

8

If I should go up to heaven, thou art there: if I should go down to hell, thou art present.

ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ, ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει·

А҆́ще взы́дꙋ на нб҃о, ты̀ та́мѡ є҆сѝ: а҆́ще сни́дꙋ во а҆́дъ, та́мѡ є҆сѝ.

9

If I should spread my wings [to fly] straight forward, and sojourn at the extremity of the sea, [it would be vain],

ἐὰν ἀναλάβοιμι τὰς πτέρυγάς μου κατ᾿ ὄρθρον καὶ κατασκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης,

А҆́ще возмꙋ̀ крилѣ̑ моѝ ра́нѡ и҆ вселю́сѧ въ послѣ́днихъ мо́рѧ,

10

for even there thy hand would guide me, and thy right hand would hold me.

καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου.

и҆ та́мѡ бо рꙋка̀ твоѧ̀ наста́витъ мѧ̀, и҆ ᲂу҆держи́тъ мѧ̀ десни́ца твоѧ̀.

11

When I said, Surely the darkness will cover me; even the night [was] light in my luxury.

καὶ εἶπα· ἄρα σκότος καταπατήσει με, καὶ νὺξ φωτισμὸς ἐν τῇ τρυφῇ μου·

И҆ рѣ́хъ: є҆да̀ тьма̀ попере́тъ мѧ̀; и҆ но́щь просвѣще́нїе въ сла́дости мое́й.

12

For darkness will not be darkness with thee; but night will be light as day: as its darkness, so shall its light [be to thee].

ὅτι σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ, καὶ νὺξ ὡς ἡμέρα φωτισθήσεται· ὡς τὸ σκότος αὐτῆς, οὕτως καὶ τὸ φῶς αὐτῆς.

Ꙗ҆́кѡ тьма̀ не помрачи́тсѧ ѿ тебє̀, и҆ но́щь ꙗ҆́кѡ де́нь просвѣти́тсѧ: ꙗ҆́кѡ тьма̀ є҆ѧ̀, та́кѡ и҆ свѣ́тъ є҆ѧ̀.

13

For thou, O Lord, hast possessed my reins; thou hast helped me from my mother’s womb.

ὅτι σὺ ἐκτήσω τοὺς νεφρούς μου, Κύριε, ἀντελάβου μου ἐκ γαστρὸς μητρός μου.

Ꙗ҆́кѡ ты̀ созда́лъ {стѧжа́лъ} є҆сѝ ᲂу҆трѡ́бы моѧ̑, воспрїѧ́лъ мѧ̀ є҆сѝ и҆з̾ чре́ва ма́тере моеѧ̀.

14

I will give thee thanks; for thou art fearfully wondrous; wondrous are thy works; and my soul knows [it] well.

ἐξομολογήσομαί σοι, ὅτι φοβερῶς ἐθαυμαστώθης· θαυμάσια τὰ ἔργα σου, καὶ ἡ ψυχή μου γινώσκει σφόδρα.

И҆сповѣ́мсѧ тебѣ̀, ꙗ҆́кѡ стра́шнѡ ᲂу҆диви́лсѧ є҆сѝ: чꙋ̑дна дѣла̀ твоѧ̑, и҆ дꙋша̀ моѧ̀ зна́етъ ѕѣлѡ̀.

15

My bones, which thou madest in secret were not hidden from thee, nor my substance, in the lowest parts of the earth.

οὐκ ἐκρύβη τὸ ὀστοῦν μου ἀπὸ σοῦ, ὃ ἐποίησας ἐν κρυφῇ, καὶ ἡ ὑπόστασίς μου ἐν τοῖς κατωτάτοις τῆς γῆς·

Не ᲂу҆таи́сѧ ко́сть моѧ̀ ѿ тебє̀, ю҆́же сотвори́лъ є҆сѝ въ та́йнѣ, и҆ соста́въ мо́й въ преиспо́днихъ землѝ.

16

Thine eyes saw my unwrought [substance], and all [men] shall be written in thy book; they shall be formed by day, though [there should for a time] be no one among them.

τὸ ἀκατέργαστόν μου εἶδον οἱ ὀφθαλμοί σου, καὶ ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· ἡμέρας πλασθήσονται καὶ οὐθεὶς ἐν αὐτοῖς.

Несодѣ́ланное моѐ ви́дѣстѣ ѻ҆́чи твоѝ, и҆ въ кни́зѣ твое́й всѝ напи́шꙋтсѧ: во дне́хъ сози́ждꙋтсѧ, и҆ никто́же въ ни́хъ.

17

But thy friends, O God, have been greatly honoured by me; their rule has been greatly strengthened.

ἐμοὶ δὲ λίαν ἐτιμήθησαν οἱ φίλοι σου, ὁ Θεός, λίαν ἐκραταιώθησαν αἱ ἀρχαὶ αὐτῶν·

Мнѣ́ же ѕѣлѡ̀ че́стни бы́ша дрꙋ́зи твоѝ, бж҃е, ѕѣлѡ̀ ᲂу҆тверди́шасѧ влады́чєствїѧ и҆́хъ:

18

I will number them, and they shall be multiplied beyond the sand; I awake, and am still with thee.

ἐξαριθμήσομαι αὐτούς, καὶ ὑπὲρ ἄμμον πληθυνθήσονται· ἐξηγέρθην καὶ ἔτι εἰμὶ μετὰ σοῦ.

и҆зочтꙋ̀ и҆̀хъ, и҆ па́че песка̀ ᲂу҆мно́жатсѧ: воста́хъ, и҆ є҆щѐ є҆́смь съ тобо́ю.

19

Oh that thou wouldest slay the wicked, O God; depart from me, ye men of blood.

ἐὰν ἀποκτείνῃς ἁμαρτωλούς, ὁ Θεός, ἄνδρες αἱμάτων, ἐκκλίνατε ἀπ᾿ ἐμοῦ,

А҆́ще и҆збїе́ши грѣ́шники, бж҃е: мꙋ́жїе крове́й, ᲂу҆клони́тесѧ ѿ менє̀.

20

For thou wilt say concerning [their] thought, [that] they shall take thy cities in vain.

ὅτι ἐρισταί ἐστε εἰς διαλογισμούς· λήψονται εἰς ματαιότητα τὰς πόλεις σου.

Ꙗ҆́кѡ ревни́ви є҆стѐ въ помышле́нїихъ, прїи́мꙋтъ въ сꙋетꙋ̀ гра́ды твоѧ̑.

21

Have I not hated them, O Lord, that hate thee? and wasted away because of thine enemies?

οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηκόμην;

Не ненави́дѧщыѧ ли тѧ̀, гдⷭ҇и, возненави́дѣхъ, и҆ ѡ҆ вразѣ́хъ твои́хъ и҆ста́ѧхъ;

22

I have hated them with perfect hatred; they were counted my enemies.

τέλειον μῖσος ἐμίσουν αὐτούς, εἰς ἐχθροὺς ἐγένοντό μοι.

Соверше́нною не́навистїю возненави́дѣхъ ѧ҆̀: во врагѝ бы́ша мѝ.

23

Prove me, O God, and know my heart; examine me, and know my paths;

δοκίμασόν με, ὁ Θεός, καὶ γνῶθι τὴν καρδίαν μου, ἔτασόν με καὶ γνῶθι τὰς τρίβους μου.

И҆скꙋси́ мѧ, бж҃е, и҆ ᲂу҆вѣ́ждь се́рдце моѐ: и҆стѧжи́ мѧ и҆ разꙋмѣ́й стєзѝ моѧ̑:

24

and see if [there is any] way of iniquity in me, and lead me in an everlasting way.

καὶ ἴδε εἰ ὁδὸς ἀνομίας ἐν ἐμοί, καὶ ὁδήγησόν με ἐν ὁδῷ αἰωνίᾳ.

и҆ ви́ждь, а҆́ще пꙋ́ть беззако́нїѧ во мнѣ̀, и҆ наста́ви мѧ̀ на пꙋ́ть вѣ́ченъ.