Psalm 31 [MT 32]
- Penitential
- Wisdom
Commentary from 15 fathers
Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no guile.
μακάριος ἀνήρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν, οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος.
Бл҃же́нъ мꙋ́жъ, є҆мꙋ́же не вмѣни́тъ гдⷭ҇ь грѣха̀, нижѐ є҆́сть во ᲂу҆стѣ́хъ є҆гѡ̀ ле́сть.
"Bend down Your ear unto Me" [Psalm 31:2]. Hear Me in My humiliation, near at hand unto Me. "Make haste to deliver Me." Defer not to the end of the world, as with all who believe in Me, My separation from sinners. "Be unto Me a God who protects Me." Be unto Me God, and Protector. "And a house of refuge, that You may save Me." And as a house, wherein taking refuge I may be saved.
Exposition on Psalm 31
God rescues and frees the one who puts his hope in him. He bends his ear to them, and he snatches them … so that they are saved.
Commentary on the Psalms 31:3
Because I kept silence, my bones waxed old, from my crying all the day.
ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν·
Ꙗ҆́кѡ ᲂу҆молча́хъ, ѡ҆бетша́ша кѡ́сти моѧ̑, ѿ є҆́же зва́ти мѝ ве́сь де́нь,
He leads through right faith and works and nourishes through his own understanding.
Notes on the Psalms 30[31].4
"For You are My strength, and My refuge" [Psalm 31:3]. For You are unto Me My strength to bear My persecutors, and My refuge to escape them. "And for Your Name's sake You shall be My guide, and shall nourish Me." And that by Me You may be known to all the Gentiles. I will in all things follow Your will; and, by assembling, by degrees, Saints unto Me, You shall fulfil My body, and My perfect stature.
Exposition on Psalm 31
Now, through all the verses occurring here, at any rate, we learn the measure of his prudence: his appeal for divine assistance is made on the basis not of his own virtue but of God’s name and of God’s righteousness and because he hoped in him.
Commentary on the Psalms 31:3
3–4Then when he says, "For you are," he shows what moves him. First, to hope. Second, to pray, at "Have mercy on me, O Lord, for I am afflicted." Concerning the first he does two things. For first he is moved to hope from the consideration of the divine condition. Second, from the experience of benefits, at "But I have hoped in the Lord." For these two things give confidence. He shows the condition of God in two ways. First, by comparison to us; second, by comparison to adversaries, because there were both adversaries and enemies, at "You have hated those who observe." Concerning the first he does three things. First, he sets forth God's relation to us; second, what he hopes from this, at "And for your name's sake." Third, raised up in hope, he breaks forth in prayer, at "Into your hands." Now it should be known that God has a relation to us because he is our strength for accomplishing all the good things that we do through him. Ex. 15: "The Lord is my strength and my praise," and so on. Likewise, because he is our refuge for avoiding evils. Ps. 103: "The rock" (namely God) "is a refuge for hedgehogs." And therefore he says, I hope in you because of these two things. And what he hopes for, he shows in the person of a wayfarer, because he always needs a guide, a provider, and a defender. The first pertains to the way; the second to life; the third to safety. And therefore as to the first he says, "You will lead me," namely along the way of salvation. As to the second, "And you will nourish me," with the nourishment of virtues, and also with bodily nourishment. Ps. 22: "The Lord rules me, and I shall want nothing." As to the third, "You will bring me out of the snare," that is, from the deceitful ambush, which they have prepared for me. Prov. 1: "Come with us, let us lie in wait," and so on. Ps. 123: "The snare is broken." And the reason is that you are my protector; as if to say, I hope because you will do these things for me, because you are my protector.
Exposition on the Psalms of David
For day and night thy hand was heavy upon me: I became thoroughly miserable while a thorn was fastened in [me]. Pause.
ὅτι ἡμέρας καὶ νυκτὸς ἐβαρύνθη ἐπ᾿ ἐμὲ ἡ χείρ σου, ἐστράφην εἰς ταλαιπωρίαν ἐν τῷ ἐμπαγῆναί μοι ἄκανθαν. (διάψαλμα).
ꙗ҆́кѡ де́нь и҆ но́щь ѡ҆тѧготѣ̀ на мнѣ̀ рꙋка̀ твоѧ̀: возврати́хсѧ на стра́сть, є҆гда̀ ᲂу҆нзе́ ми те́рнъ.
"You shall bring Me out of this trap, which they have hidden for Me" [Psalm 31:4]. You shall bring Me out of these snares, which they have hidden for Me. "For You are My Protector."
Exposition on Psalm 31
By this he indicated the plot of Ahithophel, which he put into operation against him, as we have spoken about previously. … After frequently encountering many disasters I was freed from them by your aid—thus I entrust my soul to your providence. He calls providence here once again “hands.”
Commentary on the Psalms 31:4
The snare was certainly hidden by the enemies, but there was not one which could be hidden from Christ, nor did he fall into death by being deceived, but consciously he accepted it in order to liberate us. So the Jews hid a trap for Christ because they believed that he was only a man, and they were devising a plan to destroy him by an ambush. So he says that he will be brought out, in other words, by the kindness of the resurrection he will be raised quickly to the heavenly realms.
Explanation of the Psalms 31:5
I acknowledged my sin, and hid not mine iniquity: I said, I will confess mine iniquity to the Lord against myself; and thou forgavest the ungodliness of my heart. Pause.
τὴν ἁμαρτίαν μου ἐγνώρισα καὶ τὴν ἀνομίαν μου οὐκ ἐκάλυψα· εἶπα· ἐξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ· καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου. (διάψαλμα).
Беззако́нїе моѐ позна́хъ и҆ грѣха̀ моегѡ̀ не покры́хъ, рѣ́хъ: и҆сповѣ́мъ на мѧ̀ беззако́нїе моѐ гдⷭ҇еви: и҆ ты̀ ѡ҆ста́вилъ є҆сѝ нече́стїе се́рдца моегѡ̀.
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. [Psalms 31:5] Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
Here spirit indicates mind. The mind that clings to God is one spirit.
Notes on the Psalms 30[31].6
Now, it is to be noted that the Lord cited this verse when on the cross, not that it was said of him in prophetic manner, as some commentators think, but because these words suited him when exposed to the risk of death and passion. So he cited this verse at the time when his soul was separated from his body, and [he] rightly entrusted it to the Father so that he might restore it to his body when it was in need of it at the time of the resurrection.
Commentary on Psalms 31:6
"Into Your hands I commend My Spirit" [Psalm 31:5]. To Your power I commend My Spirit, soon to receive It back. "You have redeemed Me, O Lord God of truth." Let the people too, redeemed by the Passion of their Lord, and joyful in the glorifying of their Head, say, "You have redeemed me, O Lord God of truth."
Exposition on Psalm 31
Let us consider why these words have been placed here which the Gospel text quotes.… Certainly so that you may recognize that here too he spoke who so many centuries later would speak the same words when fixed on the cross. “Into your hands” means “Into your truth” by which you always perform what is kind and just. In this way, he commends to the Father the inestimable treasure, namely, that soul that regularly carried out the Fathers desires in complete compliance with the Father’s intention. It was therefore fitting that such a spirit be commended to such a great guardian. Next he testifies that he was redeemed. But let us examine at what price; it was the price which the Apostle indicates: “He emptied himself, taking on the form of a servant.” You see how great the price was that he brought his majesty as low as human flesh, and he emptied himself in order that he might fill human things with heavenly things.
Explanation of the Psalms 31:6
5–6"Into your hands." Third, he breaks forth in sudden prayer; and concerning this he does two things. First, he commends himself to the Lord; second, he commemorates the divine benefit, either already received or soon to follow, at "You have redeemed," and so on. He says therefore as to the first, "Into your hands," and so on. What a man holds most dear he commends to his guide. And therefore in this perilous life I commend my spirit to you, God. Christ did this as an example for us; hence on the cross he said, "Into your hands," and so on. 2 Tim. 1: "I know whom I have believed," and so on. This is understood from the person of the Church; as if the Church were to say to its head, Christ: you say, "Into your hands I commend my spirit," and so on. And from this, namely from the cross, our redemption follows. He says moreover, "God of truth," because he fulfilled what he promised. But by comparison to adversaries he says, "You have hated"; as if to say, thus you relate to me, but how toward adversaries? Because you hate them, and rightly, because they observe vanities, and so on -- those, namely, who place and fix their hope in the things of the world. And this they do in vain, because these things fail. Wis. 5: "What has pride profited us?" and so on. Likewise vanities: auguries, or dreams, or pacts with demons; and such people are hated by God, because they are sacrilegious and idolaters. Ps. 39: "Blessed is the man whose trust is the name of the Lord," and so on.
Exposition on the Psalms of David
Therefore shall every holy one pray to thee in a fit time: only in the deluge of many waters they shall not come nigh to him.
ὑπὲρ ταύτης προσεύξεται πρὸς σὲ πᾶς ὅσιος ἐν καιρῷ εὐθέτῳ· πλὴν ἐν κατακλυσμῷ ὑδάτων πολλῶν πρὸς αὐτὸν οὐκ ἐγγιοῦσι.
За то̀ помо́литсѧ къ тебѣ̀ всѧ́къ прпⷣбный во вре́мѧ благопотре́бно: ѻ҆ба́че въ пото́пѣ во́дъ мно́гихъ къ немꙋ̀ не прибли́жатсѧ.
You hated them and rebuffed those paying constant attention to doing wrong; far from doing evil in the heat of passion, they involve themselves in the practice of evil as though an obligation (the sense of “paid constant attention”). By “futile things” he refers to the wrongdoing. By “in vain” he means that they got no benefit from their involvement in evildoing because of his hating and punishing them and not allowing them to bring to completion the object of their efforts.
Commentary on Psalms 31:7
"Thou hatest them that hold to vanity uselessly" [Psalm 31:6]. Thou hatest them that hold to the false happiness of the world. "But I have trusted in the Lord."
Exposition on Psalm 31
“I will hope in the Lord,” in whom there is nothing empty, … but everything remains fixed and whole.
Explanation of the Psalms 31:7
6–7"But I." Above, he assigned the reason for his hope from the divine condition; here he assigns it from the experience of divine benefits. Concerning which he does two things. First, he proposes hope; second, its effect, at "I will be glad." He says therefore: God hates the wicked; "But I," who do not observe vanities, "have hoped in God alone," not in the god of riches, 1 Tim. 6. The effect of hope is spiritual joy. Rom. 12: "Rejoicing in hope." And he sets forth the manner of joy, because "I will rejoice and be glad." Now exultation is a joy leaping forth outwardly through external signs. Gladness, however, denotes the interior expansion of the heart. Exultation therefore denotes the greatness of the joy; gladness, its moderation. And he places exultation first, because men inflamed with love of God at first rejoice more, and afterward moderately. "I will be glad," not in my justice, but in yours.
Exposition on the Psalms of David
Thou art my refuge from the affliction that encompasses me; my joy, to deliver me from them that have compassed me. Pause.
σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με· τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. (διάψαλμα).
Ты̀ є҆сѝ прибѣ́жище моѐ ѿ ско́рби ѡ҆бдержа́щїѧ мѧ̀: ра́досте моѧ̀, и҆зба́ви мѧ̀ ѿ ѡ҆быше́дшихъ мѧ̀.
"I will be glad, and rejoice in Your mercy:" which does not deceive me. "For You have regarded My humiliation:" wherein You have subjected me to vanity in hope. [Romans 8:20] "You have saved my soul from necessities" [Psalm 31:7]. You have saved my soul from the necessities of fear, that with a free love it may serve You.
Exposition on Psalm 31
Let us give attention to the one who says that his humility was respected. It is he who both created heaven and earth and holds them intact, he whom the heavenly powers serve. But there was humility in the Most High for this reason, because also a true human nature was connected to him, made perfect from his very conception.
Explanation of the Psalms 31:8.31:8
7–8"Because." Here he commemorates the benefit of liberation. First, the liberation; second, the manner of liberation, at "You have not shut me up." He says he was freed from two things: from rejection and from tribulation. The first is opposed to honor; the second to prosperity. As to the first he says "humility," that is, rejection; as if to say, although you are exalted in heaven, yet "you have looked upon" this lowly one here, or "the humility of my heart." Lk. 1: "He has regarded the humility of his handmaid." As to the second he says, "You have saved my soul from necessities," that is, tribulations -- not the body; because according to the body they sometimes succumb, but the soul is freed. Ps. 24: "Deliver me from my necessities, O Lord." Or, by necessities he means the passibilities of the present life, namely death, hunger, want, and poverty: Rom. 12: "Sharing in the necessities of the saints." The manner of liberation is shown. First, as to the escape from evil; second, as to the preservation in good, at "Because you have set." He says therefore as to the first, "You have not shut me up." That is shut up of which nothing is outside. God permits someone to be tempted by men, but he does not shut him up in their hands, because he reserves something to which the enemy cannot reach, as in Job 1, whom he first so confined regarding his substance that the body should not be touched; then he so confined regarding the body that the soul should not be touched. Hence he says, "Nevertheless, preserve his soul." But the wicked are shut up in the hands of the enemy. But against this: Job 16: "He has shut me up with the unjust," and so on. I respond: this is true according to the intention of the enemy, who believes himself to prevail, but it is not true in an absolute sense. As to the second he says, "You have set," and so on, that is, in a free and broad place, "my feet," that is, my affections, because from no quarter is he impeded from doing good. Prov. 4: "I will lead you through the paths of equity, and when you have entered them, your steps shall not be straitened, and when you run, you shall not stumble." Or, this spacious place is eternal life. Bar. 3: "O Israel, how great is the house of God," and so on, "where our feet stood." Ps. 121: "Our feet were standing," and so on.
Exposition on the Psalms of David
I will instruct thee and guide thee in this way wherein thou shalt go: I will fix mine eyes upon thee.
συνετιῶ σε καὶ συμβιβῶ σε ἐν ὁδῷ ταύτῃ, ᾗ πορεύσῃ, ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου.
Вразꙋмлю́ тѧ, и҆ наста́влю тѧ̀ на пꙋ́ть се́й, во́ньже по́йдеши: ᲂу҆твержꙋ̀ на тѧ̀ ѻ҆́чи моѝ.
The reasons of temptation, when they are realized, provide a broad plane for the soul.
Notes on the Psalms 30[31].9
"And hast not shut me up into the hands of the enemy" [Psalm 31:8]. And hast not shut me up, that I should have no opening for recovering unto liberty, and be given over for ever into the power of the devil, ensnaring me with the desire of this life, and terrifying me with death. "You have set my feet in a large room." The resurrection of my Lord being known, and my own being promised me, my love, having been brought out of the straits of fear, walks abroad in continuance, into the expanse of liberty.
Exposition on Psalm 31
Be ye not as horse and mule, which have no understanding; [but thou must] constrain their jaws with bit and curb, lest they should come nigh to thee.
μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις, ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξαις τῶν μὴ ἐγγιζόντων πρὸς σέ.
Не бꙋ́дите ꙗ҆́кѡ ко́нь и҆ ме́скъ, и҆́мже нѣ́сть ра́зꙋма: брозда́ми и҆ ᲂу҆здо́ю чє́люсти и҆́хъ востѧ́гнеши, не приближа́ющихсѧ къ тебѣ̀.
Nothing darkens the mind like unbridled wrath.
Notes on the Psalms 30[31].10
"Have mercy on me, O Lord, for I am troubled" [Psalm 31:9]. But what is this unlooked-for cruelty of the persecutors, striking such dread into me? "Have mercy on me, O Lord." For I am now no more alarmed for death, but for torments and tortures. "My eye has been disordered by anger." I had my eye upon You, that You should not abandon me: You are angry, and hast disordered it. "My soul, and my belly." By the same anger my soul has been disturbed, and my memory, whereby I retained what my God has suffered for me, and what He has promised me.
Exposition on Psalm 31
The deadly poison of anger has to be utterly rooted out from the inmost corners of our soul. For as long as this remains in our hearts and blinds with its hurtful darkness the eye of the soul, we can neither acquire right judgment and discretion nor gain the insight that springs from an honest gaze or ripeness of counsel, nor can we be partakers of life, or retentive of righteousness or even have the capacity for spiritual and true light: “for,” says one, “my eye is disturbed by reason of anger.”
Institutes 8:1
When the flesh perceived that dangers were looming, it was troubled by fear. Note that he frequently says that he was troubled, but nowhere indicates that he despaired. This was spoken by him in order that the heavenly Master might display this pattern for us to imitate. Distress seeks out the human race to foster a familiar relationship with God, but despair does not stem from divine holiness.
Explanation of the Psalms 31:10
Then when he says, "Have mercy on me, O Lord, for I am afflicted," and so on, he assigns the reason for his prayer in two ways. First, he sets forth the prayer and its cause in general; second, he pursues both in detail, at "My eye is troubled." Concerning the first he does two things. First, he presents the petition in general; second, the cause of the petition, at "Have mercy." Jdt. 8: "Let us ask his pardon with tears." And why? "Because I am afflicted." Ps. 118: "Many are those who persecute me and afflict me." But against this: above he says, "You have saved my soul from necessities." I respond: it must be said that he speaks according to different members, or according to different times. There follows, "My eye is troubled." Where he explains in detail, first the tribulation; second, the prayer, at "But I have hoped in you." Concerning the first he does two things. First, as to what is interior; second, as to what is exterior, at "Because my strength has failed." As to the first, three things are mentioned: namely, the eye, the soul, and the belly; by which are designated reason, will, and sensuality -- namely, when a man is placed in tribulation, all of these are disturbed. And therefore he says, "My eye," the interior eye. Eph. 1: "The eyes of your heart enlightened": "in wrath," of enemies who persecute, or of God who punishes. Ps. 6: "My eye is troubled with wrath." Or, "in wrath," because I am angry against the wicked; for this does not blind the eye of reason, as anger through vice does, but it disturbs and clouds it, because it does not see as clearly. "My soul," as to the will, because it is proper to the will to move the body, and the will moves all things that are in us. Ps. 6: "My soul is greatly troubled." "My belly," that is, my weakness; and it signifies sensuality. Jer. 4: "My belly, my belly, I am pained." Or, "my soul" refers to sensuality, and the belly to the body; as if to say, the sensuality is troubled, and the body. Or it refers to diverse members of the Church. For the "eyes" are the teachers, the "soul" the prelates, and the "belly" the others.
Exposition on the Psalms of David
Many are the scourges of the sinner: but him that hopes in the Lord mercy shall compass about.
πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ, τὸν δὲ ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει.
Мнѡ́ги ра̑ны грѣ́шномꙋ: ᲂу҆пова́ющаго же на гдⷭ҇а млⷭ҇ть ѡ҆бы́детъ.
Let your children take part in the instruction that is in Christ, let them learn how powerful with God is humility, how strong is a pure love, how the fear of him is beautiful and great and saves those who live in it in holiness with a pure mind. For he is a searcher of thoughts and desires; his breath is in us, and when he wills, he will take it away.
1 Clement 21
"For my life has failed in pain" [Psalm 31:10]. For my life is to confess You, but it failed in pain, when the enemy had said, Let them be tortured until they deny Him. "And my years in groanings." The time that I pass in this world is not taken away from me by death, but abides, and is spent in groanings. "My strength has been weakened by want." I want the health of this body, and racking pains come on me: I want the dissolution of the body, and death forbears to come: and in this want my confidence has been weakened. "And my bones have been disturbed." And my steadfastness has been disturbed.
Exposition on Psalm 31
Then when he says, "Because," and so on, he explains the tribulation as to external matters. For tribulation drives out the goods of the present life, which are three: namely, pleasures of the flesh, riches, and honors: 1 Jn. 2: "All that is in the world," and so on. Against the first he sets forth sorrow; against the second, poverty; and against the third, reproaches. The second is at "My strength is weakened"; the third at "Above all my enemies." Concerning the first he does two things. First, he sets forth sorrow; second, its sign, at "My years." He says therefore, I am troubled interiorly; and this tribulation comes from within, "because my life has failed in sorrow." Life continually proceeds to failure. Wis. 5: "We immediately ceased to exist." Therefore, one who is saddened can say, "My life has failed in sorrow." Sir. 38: "For from sadness comes death." Or, the spiritual life: Rom. 1: "My just one lives by faith." Or, it can be understood of the life by which one rejoices in the good of others. 2 Cor. 7: "Now I rejoice, not because you were made sorrowful, but because you were made sorrowful unto penance." And sorrow causes failure in them; hence, "And my years," that is, the duration of my life, "in groans," which are a sign of sorrow. Concerning the second he says, "My strength is weakened," and so on. Riches strengthen men. Eccl. 7: "As wisdom protects, so money protects." And therefore poverty corresponds to exterior weakness. But just as temporal poverty causes exterior weakness, so spiritual poverty causes spiritual weakness. "My strength," that is, bodily fortitude, which resides in the sinews and bones; and therefore he adds, "My bones"; as if to say, all the things in which his strength was grounded were weakened. Ps. 21: "They have numbered all my bones."
Exposition on the Psalms of David
Be glad in the Lord, and exult, ye righteous: and glory, all ye that are upright in heart.
εὐφράνθητε ἐπὶ Κύριον καὶ ἀγαλλιᾶσθε, δίκαιοι, καὶ καυχᾶσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ.
Весели́тесѧ ѡ҆ гдⷭ҇ѣ и҆ ра́дꙋйтесѧ првⷣнїи, и҆ хвали́тесѧ, всѝ пра́вїи срⷣцемъ.
"I have been made a reproach above all mine enemies" [Psalm 31:11]. All the wicked are my enemies; and nevertheless they for their wickednesses are tortured only till they confess: I then have overpassed their reproach, I, whose confession death does not follow, but racking pains follow upon it. "And to my neighbours too much." This has seemed too much to them, who were already drawing near to know You, and to hold the faith that I hold. "And a fear to mine acquaintance." And into my very acquaintance I struck fear by the example of my dreadful tribulation. "They that did see me, fled without from me." Because they did not understand my inward and invisible hope, they fled from me into things outward and visible.
Exposition on Psalm 31
Christ the Lord, though innocent and undefiled, was being considered a disgrace among those who were desecrating themselves with wicked sin.… A disgrace indicates a terribly heinous act, what the evil Jews were convinced had been committed by our Lord Savior when they said: “This man is not from God, who does not keep the Sabbath,” and elsewhere: “You are a Samaritan and have a demon.”
Explanation of the Psalms 31:12
11–12"Above." The prophet, assigning his exterior tribulation, has proposed sorrows against pleasures, poverty against riches; here he sets forth reproaches against the honors of the world. Concerning this he does three things. First, he proposes the confusion he suffers; second, he introduces a similitude: "I have become as a vessel that is destroyed"; third, a proof: "Because I have heard." Concerning the first he does three things, according to the threefold degree found among those who despise others. For some openly inflict reproaches; some avoid his company; and some completely forget him, and this pertains to contempt, because no one forgets what he does not despise. First, therefore, he sets forth the first and says, "Above all my enemies," and so on. Jerome has: "Among all my foes I have become a reproach to my neighbors exceedingly"; as if to say, not only to my enemies have I become a reproach, but also to my neighbors. And these are the words of Christ on behalf of the Church. The neighbors of the Church are those who have not yet been converted but propose to convert. And he says "a reproach" on account of punishment and on account of guilt. And it is expounded according to both, so that Christ says on behalf of the Church: "I have become a reproach" because of the punishments of the martyrs. And this "above all enemies," because the saints endured more shameful punishments than robbers. 1 Cor. 4: "We are made a spectacle," and so on. Likewise, on account of guilt, in the Church there are certain sinners and persons of wicked life, so that because of them the Church is contemptible among those who ought to come to it. And rightly, "above all enemies," because their life appears more shameful than that of unbelievers. Ezek. 5: "This is Jerusalem; I have set her in the midst of the nations," and so on. Likewise, Ezek. 16: "You have justified your sisters in all your abominations," and so on. Likewise, as to the second, no one joins himself to him; hence he says, "A fear to my acquaintances," that is, to my neighbors, who fear to approach me, either on account of the punishments I suffer, or on account of the wicked life of bad Christians. And the sign of this he adds: "Those who saw me," that is, who considered such reproaches of guilt and punishment, "fled from me outside," because they refused to be converted. Job 6: "My brothers have passed by me as a torrent." Ps. 87: "You have put my acquaintances far from me." The third is forgetfulness. And this is what he says, "I am given over to oblivion." But because a man, however much he loves someone, after death consigns him to oblivion, therefore he says, "As one dead." Ps. 87: "Like the slain sleeping in the sepulchers, whom you remember no more." These are referred to Christ in his own person, because he was made a reproach. Ps. 68: "For your sake I have borne reproach; confusion has covered my face." Likewise, fear, because the disciples fled. Likewise, "given over to oblivion," because "we had hoped that he was the one who would redeem Israel," Lk. 24.
Exposition on the Psalms of David
[[A Psalm] of instruction by David.] Blessed [are they] whose transgressions are forgiven, and whose sins are covered.
Τῷ Δαυΐδ· συνέσεως. - ΜΑΚΑΡΙΟΙ ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·
Бл҃же́ни, и҆́хже ѡ҆ста́вишасѧ беззакѡ́нїѧ, и҆ и҆́хже прикры́шасѧ грѣсѝ.