Psalm 27 [MT 28]
Commentary from 17 fathers
Hearken to the voice of my supplication, when I pray to thee, when I lift up my hands toward thy holy temple.
εἰσάκουσον τῆς φωνῆς τῆς δεήσεώς μου ἐν τῷ δέεσθαί με πρὸς σέ, ἐν τῷ αἴρειν με χεῖράς μου πρὸς ναὸν ἅγιόν σου.
Оу҆слы́ши, гдⷭ҇и, гла́съ моле́нїѧ моегѡ̀, внегда̀ моли́тимисѧ къ тебѣ̀, внегда̀ воздѣ́ти мѝ рꙋ́цѣ моѝ ко хра́мꙋ ст҃о́мꙋ твоемꙋ̀.
Having referred to the victory in the introduction, he states these two clauses by way of narrative; lest he seem to be giving thanks needlessly, he introduces as well the reason for thanksgiving in the words “When some enemies assembled against me who were so fierce and unrelenting as even to take a piece of me, as it were, then in particular I clearly sensed God’s help, with their fall and our conquest.”
Commentary on Psalm 27
David says that he does not fear, because the enemy were eating up his flesh but not his soul.
Concerning Repentance 1.14.77
"Whilst the guilty approach unto me to eat up my flesh" [Psalm 27:2]. Whilst the guilty come near to recognise and insult me, that they may exalt themselves above me in my change for the better; that with their reviling tooth they may consume not me, but rather my fleshly desires. "Mine enemies who trouble me." Not they only who trouble me, blaming me with a friendly intent, and wishing to recall me from my purpose, but mine enemies also. "They became weak, and fell." Whilst then they do this with the desire of defending their own opinion, they became weak to believe better things, and began to hate the word of salvation, whereby I do what displeases them.
Exposition on Psalm 27
Those who stole an advantage over me in their pursuit like wild animals and their attempts to make a meal of me while still alive, far from doing me any harm, were themselves the victims of total destruction.
Commentary on the Psalms 27:3
"When the wicked draw near to me." And because it could be said that God is the illuminator even of enemies, therefore removing this he says that God resists them. And first he describes their attempt. Second, he presents the obstacle that befalls them, at "They themselves were weakened and fell." Concerning the first he does three things. First, he presents their presumptuous assault. Second, their perverse act. Third, their malignant effect. As to the first he says, "When the wicked draw near to me," that is, having the intention of harming, "upon me," that is, setting themselves above me: Lam. 1: "Her foes have become the head, her enemies have prospered, because the Lord has spoken against her for the multitude of her iniquities; her little ones have been led into captivity before the face," etc. As to the second, namely that they might grievously afflict, "to eat my flesh," that is, my carnal life: Prov. 1: "Let us swallow him alive and whole, as the underworld does": Mic. 3: "They ate the flesh of my people, and flayed their skin from them." Or, so that the word "to" is taken consecutively, the sense being: let them eat my flesh, that is, my carnalities; because when the wicked persecute the good, the wicked themselves, that is, the persecutors, intend one thing, namely bodily harm--and according to this is the first exposition--while God, permitting this, intends another, namely purgation from all carnality; and thus the second exposition. And in this manner the Apostle says, Gal. 5: "Those who belong to Christ have crucified their flesh with its vices and concupiscences." As to the third he says, "Those who trouble me, my enemies": Ps. 12: "Those who trouble me will rejoice if I am moved." "They themselves were weakened," because they were unable to fulfill their purpose, "and fell," because they were overcome and swallowed up: Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me will fall and will be weakened."
Exposition on the Psalms of David
Draw not away my soul with sinners, and destroy me not with the workers of iniquity, who speak peace with their neighbours, but evils are in their hearts.
μὴ συνελκύσῃς μετὰ ἁμαρτωλῶν τὴν ψυχήν μου καὶ μετὰ ἐργαζομένων ἀδικίαν μὴ συναπολέσῃς με τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν, κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν.
Не привлецы̀ менѐ со грѣ̑шники, и҆ съ дѣ́лающими непра́вдꙋ не погꙋбѝ менѐ, глаго́лющими ми́ръ съ бли́жними свои́ми, ѕла̑ѧ же въ сердца́хъ свои́хъ.
You see steadfastness and vigor of the soul that keeps the commandments of God and has the confidence of uncreated liberty.
Homilies on Leviticus 16:6.1
It may be that these words are spoken by the prophet of no one else but the Savior, who feared no one because of the light and salvation given from the Father and who was afraid of no one because of the protection with which God shielded him. And his heart was not at all fearful when the entire host of Satan encamped against him. His heart, filled with sacred teachings, hoped in God when war rose up against him.
Exhortation to Martydom 29
One who follows the active life wages war by his own virtues with alien virtues. One who follows the contemplative life using true dogmas destroys every thought opposed to the knowledge of God.
Notes on the Psalms 26[27].3
"If camps stand together against me, my heart will not fear." But if the multitude of gain-sayers conspire to stand together against me, my heart will not fear, so as to go over to their side. "If war rise up against me, in this will I trust" [Psalm 27:3]. If the persecution of this world arise against me, in this petition, which I am pondering, will I place my hope.
Exposition on Psalm 27
Having such wonderful experience of assistance, he is saying, even should two or three times the number of enemies try to attack me, I would brave the difficulties, armed with this hope.
Commentary on the Psalms 27:3
"If armies should stand." A man ought to have security in two respects. First, in the preparation of evils. Second, in their endurance, at "I shall rise up." He says therefore: the Lord is thus my light, because enemies fall before me. The Gloss says: "If armies should stand against me," camps are where soldiers have stood; "my heart shall not fear." As long as a man is in camp, he does not fight but plans and deliberates for fighting. By "camps" are understood the counsels and conspiracies of the wicked against someone. 2 Kgs. 19: "The angel of the Lord struck the camp of the Assyrians": Ex. 14: "It happened in the morning watch, and behold, the Lord rose above the camps and struck them." "My heart shall not fear," because the Lord is with me: Job 17: "Place me beside you, and let any man's hand fight against me." But "if battle should rise up against me," that is, if they should already attack me and fight against me, though they be many, "in this I shall hope": because as it is said in 1 Macc. 3: "Victory in battle is not in the multitude of the army, but strength comes from heaven." For it is the custom of friends to help their friends when they are attacked by enemies: Ps. 93: "Your consolations have gladdened my soul."
Exposition on the Psalms of David
Give them according to their works, and according to the wickedness of their devices: give them according to the works of their hands; render their recompense unto them.
δὸς αὐτοῖς, Κύριε, κατὰ τὰ ἔργα αὐτῶν καὶ κατὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν· κατὰ τὰ ἔργα τῶν χειρῶν αὐτῶν δὸς αὐτοῖς, ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς.
Да́ждь и҆̀мъ, гдⷭ҇и, по дѣлѡ́мъ и҆́хъ и҆ по лꙋка́вствꙋ начина́нїй и҆́хъ, по дѣлѡ́мъ рꙋкꙋ̀ и҆́хъ да́ждь и҆̀мъ, возда́ждь воздаѧ́нїе и҆́хъ и҆̀мъ.
"One have I asked of the Lord, this will I require." For one petition have I asked the Lord, this will I require. "That I may dwell in the house of the Lord all the days of my life" [Psalm 27:4]. That as long as I am in this life, no adversities may exclude me from the number of them who hold the unity and the truth of the Lord's faith throughout the world. "That I may contemplate the delight of the Lord." With this end, namely, that persevering in the faith, the delightsome vision may appear to me, which I may contemplate face to face. "And I shall be protected, His temple." And death being swallowed up in victory, I shall be clothed with immortality, being made His temple.
Exposition on Psalm 27
Having enjoyed such beneficence, he is saying, I seek from my benefactor not wealth or influence, royalty or glory, but constant attendance in the divine temple, contemplation of the divine beauty there and inspection of everything happening in accordance with law. I have … already secured salvation from that source and escaped the hand of my pursuers. This the mighty David both asked for and received from the munificent God: he brought back the divine ark, erected another more wonderful tabernacle and assembled the different choirs of singers. You could gain a more precise knowledge of this from the books of Chronicles.
Commentary on the Psalms 27:4
Let us strive with all our strength of soul to arrive there. Let us make our way there by the inward affection of our heart. Let us long [to arrive] there. Let us beg all together, and let us beg individually, of the Maker of that house, that we may dwell in his house all days of our life.
Homilies on the Gospels 2:4
The Lord, born a human being among human beings, did what God, by divine inspiration through [his] angels, prescribed for human beings to do. He himself kept the law that he gave in order to show us, who are human beings pure and simple, that whatever God orders is to be observed in everything. Let us follow the path of his human way of life if we take delight in looking on the glory of his divinity, if we want to dwell in his eternal home in heaven all the days of our lives, if it delights [us] to see the Lord’s will and to be shielded by his holy temple. And lest we be forever buffeted by the wind of wickedness, let us remember to frequent the house, the church of the present time, with the requisite offerings of pure petitions.
Homilies on the Gospels 1:19
"One thing I have asked." Above, the Psalmist presented the confidence conceived from prayer; here, however, he presents the desire that arises from this confidence. And concerning this he does two things. First, he proposes the desire. Second, he assigns the cause of the desire, at "For he has hidden me." Concerning the first he does three things. First, he describes the quality of the desire. Second, the thing itself that is desired, at "That I may dwell." Third, the intention of the end, at "That I may see the will." The quality of the desire, therefore, consists in two things: namely in unity and solicitude; and both pertain to the perfection of the desire. For the perfection of the desire depends on the perfection of its cause, namely love, which, when it is perfect, first gathers all powers into one and moves them toward the beloved. For it is, according to Augustine, the weight of the one who loves. A heavy thing tends toward one place without wavering, but not so if the thing is not well weighted; but divine love makes the whole person tend toward God without wavering: Ps. 72: "What have I in heaven, and besides you what do I desire upon earth?" Gregory says: the force of love multiplies the zeal of inquiry. This is what Anna the prophetess did, who did not depart from the temple, serving with fasts and prayers night and day. And therefore it is said, Lk. 10: "One thing is necessary"; hence he says, "One thing I have asked," that is, one thing, or one petition. 1 Kgs. 2: "One small petition I beg of you; do not turn away my face." Second, he is solicitous, since love is like a goad and a fire: Song 8: "Its lamps are lamps of fire": 2 Cor. 5: "The love of God urges us." Hence he says, "This I will seek": Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." Next, the thing sought is presented; hence he says, "That I may dwell in the house of the Lord." The spiritual house of the Lord is twofold; and a third is material, namely the Church building, in which it is salutary to abide: Gen. 28: "This is nothing other than the house of God and the gate of heaven"; for in it the spirit of a person is stirred to devotion. The spiritual house of God is the Church Militant: 1 Tim. 3: "That you may know how to conduct yourself in the house of God, which is the Church of the living God, the pillar and foundation of truth." The other is the Church Triumphant: 2 Cor. 5: "If our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, but eternal in the heavens." Therefore this can be understood of both, because this house is the way to that one and its gate. Ps. 117: "This is the gate of the Lord; the just shall enter through it." And therefore it is desirable to dwell in this house, namely the Church. And this "all the days of my life," that is, until the end: Ps. 131: "This is my rest forever and ever; here I will dwell, for I have chosen it." Now one dwells in the house of God through faith and charity and conformity of good works: Ps. 67: "He who makes those of one manner to dwell in a house." And it is praiseworthy that one always dwell in it and not be separated from it. Now a person is separated from the Church through sin, through excommunication, and through schism or heresy. He therefore who dwells in it until the end, that is, in this Church, will dwell in that one in perpetuity: Ps. 83: "Blessed are those who dwell in your house, O Lord." Here consequently the intention is presented, namely "that I may see," etc. And he sets forth two things: "That I may see the delight of the Lord, and visit his temple." Another reading has, "that I may continually dwell." Jerome has, "and see the beauty of the Lord." As a reward, according to Augustine: Jn. 17: "This is eternal life, that they may know," etc. Three things are to be desired in that vision, which a person naturally desires to see. First, beautiful things. The highest beauty is in God himself, because beauty consists in comeliness; and God is the very form informing all things; therefore he says, according to one reading, "that I may see the delights of the Lord": Wis. 13: "If they were delighted by their beauty and took them for gods, let them know how much more beautiful than these is their Lord; for the author of beauty fashioned all these things." Second, delightful things, and fleeing from sadness; and therefore the second reading has, "that I may contemplate the delights of the Lord," that is, the goodness of God, in which there is supreme delight: Ps. 15: "Delights at your right hand forevermore." Third, the disposition of things. Hence it is very delightful to know the knowledge of all things that are in the world; and therefore to see the disposition of divine providence is most delightful. And therefore he says, "That I may see the will of the Lord," that is, the plan willed and disposed by God: Rom. 12: "That you may discern what is the will of God, the good, the well-pleasing, and the perfect." These things we have in this life imperfectly and through faith; but in the future house we shall have them perfectly, where the saints contemplate God face to face: 2 Cor. 3: "We, with unveiled face beholding the glory of the Lord," etc. The saints, therefore, who are in the homeland direct their contemplation to God himself and also to the things that are ordered to God himself; and therefore he says, "That I may visit his temple," that is, frequently see the temple, that is, the humanity of Christ: Jn. 2: "He was speaking of the temple of his body." Or, "that I may visit," or see the very ordering of the Church: 1 Cor. 3: "The temple of God is holy, which you are." Likewise, the disposition of the whole world; therefore in the Hebrew Psalm there is found "and at dawn," that is, at dawn to remain: Ps. 5: "In the morning I shall stand before you."
Exposition on the Psalms of David
Thus when the Psalmists speak of 'seeing' the Lord, or long to 'see' Him, most of them mean something that happened to them in the Temple. The fatal way of putting this would be to say, 'They only mean they have seen the festival.' It would be better to say, 'If we had been there we should have seen only the festival.' Thus in 68 'It is well seen, O God, how thou goest . . . in the sanctuary . . . the singers go before, the minstrels follow after; in the midst are the damsels playing with the timbrels' (68:24, 25), it is almost as if the poet said, 'Look, here He comes.' If I had been there I should have seen the musicians and the girls with the tambourines; in addition, as another thing, I might or might not have (as we say) 'felt' the presence of God. The ancient worshipper would have been aware of no such dualism. Similarly, if a modern man wished to 'dwell in the house of the Lord all the days of his life, to behold the fair beauty of the Lord' (27:4) he would mean, I suppose, that he hoped to receive, not of course without the mediation of the sacraments and the help of other 'services', but as something distinguishable from them and not to be presumed upon as their inevitable result, frequent moments of spiritual vision and the 'sensible' love of God. But I suspect that the poet of that Psalm drew no distinction between 'beholding the fair beauty of the Lord' and the acts of worship themselves.
Reflections on the Psalms, Chapter 5: The Fair Beauty of the Lord
Because they have not attended to the works of the Lord, even to the works of his hands, thou shalt pull them down, and shalt not build them up.
ὅτι οὐ συνῆκαν εἰς τὰ ἔργα Κυρίου καὶ εἰς τὰ ἔργα τῶν χειρῶν αὐτοῦ· καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς.
Ꙗ҆́кѡ не разꙋмѣ́ша въ дѣла̀ гдⷭ҇нѧ и҆ въ дѣла̀ рꙋкꙋ̀ є҆гѡ̀: разори́ши ѧ҆̀ и҆ не сози́ждеши ѧ҆̀.
"For He has hidden me in His tabernacle in the day of my evils" [Psalm 27:5]. For He has hidden me in the dispensation of His Incarnate Word in the time of temptations, to which my mortal life is exposed. "He has protected me in the secret place of His tabernacle." He has protected me, with the heart believing unto righteousness.
Exposition on Psalm 27
5–6"On a rock." Here he proposes another benefit of promotion to good, and it is twofold. One of exaltation with regard to himself. The second with regard to enemies, at "Now he has exalted my head." He says therefore, "On a rock you have exalted me." According to the letter he alludes to the things that happened around him; because when he suffered persecution, he went through impassable rocks, 1 Sam. 24; but when he escaped, "then he exalted my heart above my enemies." But mystically it is explained: "On a rock he has exalted me," that is, in Christ; 1 Cor. 10: "And the rock was Christ." Or, "on a rock," that is, in God: 2 Sam. 22: "The Lord is my rock": Ps. 60: "When my heart was in anguish, on a rock you exalted me." "And now he has exalted": as if to say, I did this in hope, but now in reality. "You have exalted my head," that is, my mind, "above my enemies," that is, above all my appetites: Gen. 4: "Its desire shall be under you."
Exposition on the Psalms of David
"For he has hidden me." Here the reason for the desire of dwelling in the house of God is assigned; as if to say, why do you so greatly ask to dwell in the house of God? The reason is from benefits received. And concerning this he does two things. Because first he presents the benefits themselves. Second, he adds recompense, at "I went around." Concerning the first he does two things. First, he presents the benefit of protection from evil. Second, the benefit of promotion to good, at "On a rock you have exalted me." Concerning the first he does two things. First, he proposes the benefit. Second, he shows its necessity, at "In the day of evils." He says therefore: why do you ask to dwell in the house of the Lord? The reason, namely, is that "he has hidden me in his tabernacle." And according to the letter, 1 Sam. 24, when David fled to the safer places of En-gedi and hid himself there. Hence he speaks in the person of one fleeing and hiding in some place. According to the letter, the tabernacle was the place where those who prayed were protected by divine help, and especially in the Holy of Holies, where the propitiatory was, and thus they called the tabernacle the very defense of God: as in Ps. 90 it is said: "He will overshadow you with his shoulders, and under his wings you shall hope," etc. Deut. 32: "He spread his wings and took them up and carried them on his shoulders." But mystically the tabernacle can be called the assumed humanity, or the flesh of Christ, in which he has hidden us through faith and hope: Col. 3: "Your life is hidden in God." Or otherwise, the tabernacle is called the whole ordering of the Church; and in both of these the just person is hidden, because in this tabernacle certain things lie hidden beneath what is manifest: the hidden things are the invisible and spiritual, where the good abide. But the wicked abide in external things: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat." But what did this hiding confer? Indeed, it was necessary for me "in the day of evils," or of all those evils that then threatened. And it is similar to this: because when enemies or tribulation threatens, only those who are found within the city will be saved; so in tribulation those perish who have their affections set upon external things, because when tribulation comes regarding those things, such people are disturbed. Therefore God himself, or Christ, or the mind of the just hides: Mt. 6: "Your Father who sees in secret will repay you."
Exposition on the Psalms of David
Blessed be the Lord, for he has hearkened to the voice of my petition.
εὐλογητὸς Κύριος, ὅτι εἰσήκουσε τῆς φωνῆς τῆς δεήσεώς μου.
Блгⷭ҇ве́нъ гдⷭ҇ь, ꙗ҆́кѡ ᲂу҆слы́ша гла́съ моле́нїѧ моегѡ̀.
God takes more satisfaction in the praise in these sacrifices than in the slaughter of animals.
Commentary on Psalm 27
"On a rock has He exalted me." And that what I believed might be made manifest for salvation, He has made my confession to be conspicuous in His own strength. "And now, lo! He has exalted mine head above mine enemies" [Psalm 27:6]. What does He reserve for me at the last, when even now the body is dead because of sin, lo! I feel that my mind serves the law of God, and is not led captive under the rebellious law of sin? "I have gone about, and have sacrificed in His tabernacle the sacrifice of rejoicing." I have considered the circuit of the world, believing on Christ; and in that for us God was humbled in time, I have praised Him with rejoicing: for with such sacrifice He is well pleased. "I will sing and give praises to the Lord." In heart and in deed I will be glad in the Lord.
Exposition on Psalm 27
The Lord Christ is the head of all the saints, in himself always remaining equal and indivisible, to be sure, but distributing the grace of his Spirit to each one of those who are elect, according to their capacity for receiving. For this reason, not only to the whole church in general but also to each of its members in particular is it permissible to proclaim with confidence that prophetic [word]: “And now he has lifted up my head above my enemies.”
On the Tabernacle 2:9
"I went around." Here the recompense for the benefit is presented; and he sets forth two things. First, sacrifice, and "he offered." Second, a canticle. According to Jerome, it is connected with the preceding: "above my enemies, and they are round about us." "I went around," that is, I stood about offering devout prayers for them: Ps. 108: "Instead of loving me, they detracted from me," etc. Sir. 50: "And he, standing around the altar," etc. Likewise, it belongs to a valiant soldier to go around and protect the camp, as it is said of Judah in 1 Macc. 3: "He protected the camp with his sword"; hence "I went around," that is, I protected. Or, this going around refers to contemplation. A circle has two properties among other figures. One is that it is more capacious than others. The other is that it is entirely uniform without an angle, and this befits contemplation. First, as to its capacity, because one is then said to go around contemplating when he contemplates all things that are to be considered; hence he says, "I went around," that is, I considered all your gifts and the benefits of the Church. Blessed Dionysius posited a threefold motion: namely circular, straight, and oblique. By the straight motion something always moves non-uniformly, because it always has a different distance; and therefore in contemplation the motion is straight when one moves from one thing to another considering the course of things. By circular motion one moves in contemplation when the conception of the soul is uniform; and then it is called circular, when it draws the soul back from things. And first it is gathered into itself, then it is united to spiritual things, and then it ascends to the contemplation of the one God. Oblique motion is composed of both: when one proceeds from the consideration of creatures but orders this toward the consideration of God. And therefore he says, "I went around," as to uniformity: Ezek. 1: "This was the appearance of the splendor round about." "And I offered." Now there is a twofold sacrifice: namely the interior, by which a person gives his mind to God. Ps. 50: "A sacrifice to God" (that is, acceptable to God) "is a troubled spirit." And every exterior sacrifice is ordered to represent that interior one; hence Augustine says: when you offer this exterior thing, it is to represent your mind to God. But because every representation is made through certain signs, among which words hold the first place, therefore among sacrifices the sacrifice of praise seems to have preeminence: Ps. 49: "The sacrifice of praise shall honor me"; hence he says, "I offered in his tabernacle a victim," not of cattle, but rather "a victim of jubilation," that is, of divine praise. And with this jubilation "I will sing" to you, namely a canticle, both of joy of mind and of uprightness of work: Ps. 107: "My heart is ready." "I will sing"; as if to say, I have a heart ready to serve you with joy of mind: Ps. 99: "Serve the Lord with gladness."
Exposition on the Psalms of David
The Lord is my helper and my defender; my heart has hoped in him, and I am helped: my flesh has revived, and willingly will I give praise to him.
Κύριος βοηθός μου καὶ ὑπερασπιστής μου· ἐπ᾿ αὐτῷ ἤλπισεν ἡ καρδία μου, καὶ ἐβοηθήθην, καὶ ἀνέθαλεν ἡ σάρξ μου· καὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ.
Гдⷭ҇ь помо́щникъ мо́й и҆ защи́титель мо́й: на него̀ ᲂу҆пова̀ се́рдце моѐ, и҆ помо́же мѝ, и҆ процвѣтѐ пло́ть моѧ̀: и҆ во́лею мое́ю и҆сповѣ́мсѧ є҆мꙋ̀.
"Hear my voice, O Lord, wherewith I have cried unto You" [Psalm 27:7]. Hear, Lord, my interior voice, which with a strong intention I have addressed to Your ears. "Have mercy upon me, and hear me." Have mercy upon me, and hear me therein.
Exposition on Psalm 27
"Hear." Above, the Psalmist presented his desire; here he bursts forth to seek the thing desired. And concerning this he does three things. First, he asks to be heard. Second, he proposes the petition, at "My heart has said to you." Third, he shows the confidence he has of being heard, at "I believe I shall see the good things of the Lord." In order that he may be heard, therefore, he brings forward two reasons. One from his own devotion. The other from his misery. Devotion is the cause by which one is heard by God. Devotion is a cry of the heart that stirs God to listen. And therefore he says, "Hear": because "I have cried out," not exteriorly but interiorly: Jas. 5: "Their cry has entered the ears of the Lord of hosts." Likewise, our misery provokes God to hear us: Ex. 3: "Seeing I have seen the affliction of my people, and I have come down to deliver them"; hence he says, "Have mercy on me and hear me"; as if to say, I know myself to be wretched and my wretchedness, hence it is yours to have mercy: Jdt. 9: "Hear me, a wretch, who am praying."
Exposition on the Psalms of David
The Lord is the strength of his people, and the saving defender of his anointed.
Κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ χριστοῦ αὐτοῦ ἐστι.
Гдⷭ҇ь ᲂу҆твержде́нїе люді́й свои́хъ и҆ защи́титель спасе́нїй хрїста̀ своегѡ̀ є҆́сть.
8–9What is it that I am asking? For you not to keep silent if ever I sin as a human being or dismiss without concern my situation, leaving me unschooled in better ways. Instead, correct and reform me in a loving way.… Do not put me beyond your care.
Commentary on Psalm 27
"My heart has said to You, I have sought Your countenance" [Psalm 27:8]. For I have not exhibited myself to men; but in secret, where Thou alone hear, my heart has said to You; I have not sought from You anything without You as a reward, but Your countenance. "Your countenance, O Lord, will I seek." In thus search will I perseveringly persist: for not anything that is common, but Your countenance, O Lord, will I seek, that I may love You freely, since nothing more precious do I find.
Exposition on Psalm 27
8–9In this place, the lover of God, not seeking any other type of purity but desiring the beauty of Christ alone, in those words which lovers are accustomed to say to those whom they love, cries out in the heart, “My heart says to you, as to your face, do not turn your face from me or turn away your servant in anger.” I have done such things by which you, rightly angered, have turned away from me, having been justly angered by my desires, but be my merciful helper, do not turn away from me or look down on me, God of my salvation.
Commentary on the Psalms 27
"My heart has said to you." Here he presents the petitions. And first he asks for the vision of the divine face. Second, divine help, at "You are my helper." Third, direction on his way, at "Establish a law for me, O Lord." Concerning the first he shows that regarding the thing sought he has a great desire, both intimate, anxious, and constant. Intimate, because "my heart has said to you." Sometimes a person asks something with his mouth, but his heart turns to other things: Mt. 7: "Not everyone who says to me, Lord," etc. Is. 29: "This people honors me with their lips," etc. But when the petition is from the intimate desire of the heart, then it is acceptable to God, but then not only the mouth but the heart asks: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you": Ps. 118: "I cried out with my whole heart." He says he has an anxious and fitting desire when he says, "My face has sought you," etc. It happens sometimes that a desire is intimate and quiet and does not greatly seek; but when it is anxious, then it truly seeks; hence he says, "It has sought you," that is, frequently and diligently it has sought. And this also shows a fitting desire: because an image is not perfected unless it reaches the exemplar to which it was made; hence he says, "My face has sought you." The interior face of a person is that in which the interior sight resides, that is, the soul or rational mind, and this, namely my face, which was made in your image, has sought you. Hence it cannot be reformed and perfected unless it is joined to you, O Lord. Hence, just as everything seeks its perfection, so our mind seeks God. And he shows that it is constant, because "I will seek," that is, again and again I will seek: Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." This is proper to one who loves, to seek often the beloved thing. And what he seeks, he shows when he says, "Your face, O Lord, I will seek." This Moses was asking, Ex. 33: "Show me your face." And the Lord did not immediately show it, but said, "I will show you all good": Lk. 10: "Blessed are the eyes that see what you see." And therefore David was not without hope, but still sought; hence elsewhere he says, "Show us your face," etc. Job 33: "He will pray to his God, and God will be gracious to him, and he will see his face with joy."
Exposition on the Psalms of David
Save thy people, and bless thine inheritance: and take care of them, and lift them up for ever.
σῶσον τὸν λαόν σου καὶ εὐλόγησον τὴν κληρονομίαν σου καὶ ποίμανον αὐτοὺς καὶ ἔπαρον αὐτοὺς ἕως τοῦ αἰῶνος.
Сп҃сѝ лю́ди твоѧ̑, и҆ блгⷭ҇вѝ достоѧ́нїе твоѐ, и҆ ᲂу҆пасѝ ѧ҆̀, и҆ возмѝ {и҆ вознесѝ} ѧ҆̀ до вѣ́ка.
"Turn not away Your face from me" [Psalm 27:9]: that I may find what I seek. "Turn not aside in anger from Your servant:" lest, while seeking You, I fall in with somewhat else. For what is more grievous than this punishment to one who loves and seeks the truth of Your countenance? "Be Thou my Helper." How shall I find it, if Thou help me not? "Leave me not, neither despise me, O God my Saviour." Scorn not that a mortal dares to seek the Eternal; for Thou, God, dost heal the wound of my sin.
Exposition on Psalm 27
9–10"My helper." Here he asks for divine help in things to be done before he comes to the face, lest he be impeded from the vision of the face. And first he presents the petition. Second, the reason for what has been said, at "For my father." He therefore asks for divine help saying: I ask to see your face, but I cannot arrive at this on my own; therefore, "you be my helper," so that I may reach this: Ps. 120: "My help is from the Lord." But on the surface this reading does not seem correct, because it seems better to say, "You are my helper," and thus it is found in the Hebrew, namely "you have been my help." And according to this he commemorates a benefit; as if to say, you have been my helper. Therefore henceforth "do not abandon me." And he asks that two things be removed, namely abandonment itself and interior contempt: for if a person is left to himself, he perishes. Hos. 13: "Your destruction, O Israel, is from yourself." Now someone abandons another because he despises him. And God despises us because we are fragile by nature and corrupted by guilt; and therefore he says, "Do not despise me, O God." And why this? Because you created me and you are "my savior," that is, you have saved me. For no one despises his own works: Ps. 137: "Do not despise the works of your hands." Next the reason for what has been said is presented; hence there follows, "For my father and my mother have abandoned me, but the Lord has taken me up"; as if to say, because I have found you as helper when all others fail, do not despise me. And thus first he presents the failure of human help. Second, he presents divine help. This text is read in two ways. In one way, of David literally, as is found in the history of 1 Sam. 16: when David was anointed, Jesse presented his older sons; but the Lord chose David, because Samuel requested him. Or it can be read in the person of a just man, because literally, for one hoping in the Lord all human help fails: Job 19: "My relatives have abandoned me, and those who knew me have forgotten me." Sir. 51: "I was looking about for help from men, and there was none." But the Lord has taken him up and takes him into his care, and this is better: Ps. 64: "Blessed is the one whom you have chosen and taken up," etc. Mystically, however, "my father," that is, Adam, "and my mother," that is, Eve, "have abandoned me," that is, exposed me to desolation through sin. Or, "my father," that is, the Devil, because he was my father in the state of sin--he has abandoned me, because he has no power over me--"my mother," Babylon, "have abandoned me," that is, despised me. And this because "the Lord has taken me up."
Exposition on the Psalms of David
"Do not turn away." Here he proposes a threefold petition. And first he asks not to be deprived of the thing desired. Second, he asks that the cause by which he could be deprived be removed. Third, he asks to be directed on the way, at "Establish a law." He says therefore, "Your face, O Lord, I will seek." And I pray, "Do not turn your face from me"; as if to say, as a man turns away from a man when he does not wish to hear him. But it is otherwise in God than in man. For a man who turns his face away changes. But God himself is immutable; yet he is said to turn his face away insofar as we turn away and are changed. And by the fact that in our heart some veil arises by which we are rendered unfit to see his face. And therefore the reading of Jerome has, "Do not hide": Is. 8: "I will wait for the Lord who hides his face from the house of Jacob." The cause of the turning away, however, is the anger of God as punishment for sin. And this turning away is the greatest of punishments; and this is what he says, "And do not turn aside in anger from your servant," that is, do not be angry with me in this, that you turn your face from me. And he says, "in anger": because sometimes he turns aside in mercy, namely when he does not look upon sins: Ps. 50: "Turn your face from my sins." Sometimes he turns aside in providence, namely when he permits someone to fall so that he may rise more strongly, "because for those who love God all things work together for good," Rom. 8.
Exposition on the Psalms of David
[[A Psalm] of David.] To thee, O Lord, have I cried; my God, be not silent toward me: lest thou be silent toward me, and so I should be likened to them that go down to the pit.
Τοῦ Δαυΐδ. - ΠΡΟΣ σέ, Κύριε, ἐκέκραξα, ὁ Θεός μου, μὴ παρασιωπήσῃς ἀπ᾿ ἐμοῦ, μήποτε παρασιωπήσῃς ἀπ᾿ ἐμοῦ καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον.
Къ тебѣ̀, гдⷭ҇и, воззовꙋ̀, бж҃е мо́й: да не премолчи́ши ѿ менє̀ {ѡ҆ мнѣ̀}: да не когда̀ премолчи́ши ѿ менє̀ {ѡ҆ мнѣ̀}, и҆ ᲂу҆подо́блюсѧ низходѧ́щымъ въ ро́въ.