Psalm 38 [MT 39]
Commentary from 13 fathers
I said, I will take heed to my ways, that I sin not with my tongue: I set a guard on my mouth, while the sinner stood in my presence.
ΕΙΠΑ· φυλάξω τὰς ὁδούς μου τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου· ἐθέμην τῷ στόματί μου φυλακὴν ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου.
Рѣ́хъ: сохраню̀ пꙋти̑ моѧ̑, є҆́же не согрѣша́ти мѝ ѧ҆зы́комъ мои́мъ: положи́хъ ᲂу҆стѡ́мъ мои̑мъ храни́ло, внегда̀ воста́ти грѣ́шномꙋ предо мно́ю.
We observe … that when Scripture speaks of “the Lord’s hand,” it refers to temptation that a person undergoes from the attacks of Satan.… When the devil wounds him, the arrows are the Lord’s, and it is the Lord who has given Satan the power of hurting him.… There is, too, that … reason why the Lord gives power to the tempter; it is so that one’s love might be tested by temptations. That is why there are persecutions, so that faith may shine out and virtue excel and the inner thoughts of one’s heart may be made manifest to all.
Commentaries on the Twelve Davidic Psalms
(Verse 2.) And he added: Because your arrows have pierced me. He seems to be saying the same thing as the holy Job; but they are different. For he also says: The arrows of the Lord are in my body, the fury of which drinks my blood: when I begin to speak, they pierce me (Job 6:4). He complains about the wound of his body; here he deplores the wounds of his soul. And perhaps here he is repenting of sin: he pleads the cause of human weakness; and as an advocate of our frailty, he seeks the remedy of the Creator's work. Therefore he prays, and he intercedes. And for this reason, the pain of this one is more intense; because the wounds of the soul are more severe than those of the flesh. He says that the arrows of the Lord are in his own body, while this one laments those which are embedded; his blood is drunk, while this one's is spilled; he is pierced, while this one is wounded; the hand of God has touched him, while it is confirmed upon this one by the weight of the burden; he laments that his soul is filled with illusions, while this one laments his body with wounds. But the hand of God, we understand as the power of punishing. This hand punished the king of the Egyptians because of the injury to Abraham, for the attempted chastity of Sarah. This hand sank the chariots, horses, and people of the Egyptians in the deep of the Red Sea. This hand burdened the mind of king Saul, so that he hated the favor of his preserver; and for his transgression of heavenly authority, deserted by his companions and also forsaken by his sons who were killed, he turned his sword against himself, a spectacle nothing is more deformed than for a king, so that the captive old man would not live, surviving his sons and his kingdom. David, having experienced in himself and his children the one's incest, the other's parricide, lamented and wept both the disgrace of his offspring and the destruction of his piety, which is more serious for a devoted father. One of them, inflamed with desire for his sister, was driven to incest, while the other, armed with zeal for chastity, was driven to parricide. See how they have been ensnared in the most serious crimes by the closest bonds of virtue. Would that either he had not loved his sister, or this one had not sought revenge! Finally, even he himself, driven from the boundaries of his homeland by his son, fled from the enemy whom he desired to inherit: he feared to win, lest he be conquered at the expense of his piety.
But perhaps someone may say: How can God's hand be in the act of murder or incest, when that work belongs to the enemy? Let us therefore understand that just as the devil wounds, the arrows of the Lord are said to wound. For we read this, that when the Lord turned to the devil in the council of the holy angels and spoke about his servant Job (Job 1:8 et seq.): that the envious one and adversary of the human race (for the praise of a lower substance is condemnation of the one who has been cast from a higher state) the devil replied, saying that Job did not worship the Lord gratuitously, who had been blessed by the will of God with abundance for all. But put forth your hand now, and touch all that he has, and see if he will not curse you to your face (Job 1:11). And God allowed the devil to have power, to stretch out his hand over all that Job possessed. After these events, when the holy Job remained unyielding in his strength, because Job was not moved by the death of his children or the loss of his possessions: the Lord again spoke to the devil, mocking him, that he had scattered all that Job had, and killed his children; yet he could not in any way move Job from his position of virtue. And he answered: Whatever a man has, he will give it for his soul. But put forth your hand, he said, and touch his flesh and bones (Job 2:4-5). And he took power again, to put his hand upon his body; but to keep his soul. And he poured out ulcers on the holy Job (Job 19:21), where is his going out from the Lord. Therefore, we understand that the hand of the Lord is said to be where the man is, the devil attacking, temptation. Indeed, Job said that the hand of the Lord is the one that touches him (Job 16:12), and he mentioned that the arrows of the Lord are the arrows of pirates. And he said, 'He has delivered me into the hands of the unjust' (ibid., 14). Therefore, he absolves himself, because when the devil wounds, the arrows belong to the Lord, who allowed the devil the power to wound. Finally, if you command that your servant be beaten, is he not considered beaten by you even if he is beaten by someone else standing by? And there is this reason; because the Lord gives power to the tempter, so that the affections of men may be tested in temptations. Therefore persecution occurs, so that faith may shine, virtue may excel, and the inner mind may be revealed to all.
Therefore, temptation pierces the innermost part of a person like an arrow, and it is like the sword of God that examines the inner thoughts. And indeed, the sword is the powerful word of God, sharper than any sharp sword, as we hear in the saying of Simeon to Mary: 'And a sword will pierce through your own soul, that the thoughts of many hearts may be revealed' (Luke 2:35). For by the word of God, everything is revealed, in whose presence all things are naked and open. The soul itself seems to be, the innermost thoughts are revealed: and there is no creature finally, as the Scripture says (Heb. IV, 12 and 13), which hides itself from His knowledge. Therefore let us sell all things, in order to buy the word, and hide it in our hearts.
Finally, the devil himself testifies that man gives everything he has for his own soul, and does not consider that price worthy of the redemption of one soul. Why do we spare our possessions, which the devil himself deems worthless for salvation? I have said too little for salvation, he also declares that it is too little for error. Finally, he says, 'All these things I will give you, if you fall down and worship me' (Matt. IV, 9). He showed not only the riches of the world, but also honors and kingdoms. It is agreed that the devil should be worshipped; how much should a Christian offer to be resurrected with Christ? But let us send the devil away like a goat sent into the desert; for he is not a faithful advocate of the truth; although sometimes he transforms himself into an angel of light.
We have abundant testimonies from divine scriptures which teach us that nothing is more precious in a person than faith, and that there is no greater inheritance that can be offered to our salvation and soul. By faith, Abraham left his country (Gen. XII, 4 et seq.), his land, and even the neighbors whom he saw, and he followed the One whom he did not see as though he were seeing Him. Moses also esteemed the price of his soul greater than all the riches of Egypt (Heb. XI, 26). What lofty things shall I speak of? Rahab the harlot (Joshua 2, 4 et seq.) that foreigner from another age, nevertheless thought that her soul should be redeemed not only by the contempt of all that she possessed, but also by the perils of life: she denied the spies of Joshua to her fellow citizens who were searching for them; and she chose to hide the enemies of her homeland rather than betray them, the messengers of faith. Neither the threats of her fellow citizens, nor the perils of war, nor the burning of her homeland, nor the dangers to her own people frightened her. Learn, man, learn, Christian, how you should follow the true Jesus; when a woman despised all her possessions and followed Jesus in appearance because of the similarity of their names. Therefore, Solomon wisely said: The wealth of a man is the redemption of his soul (Prov. XIII, 8). So redeem your soul. Money is cheap, but it becomes precious through faith: it is cheap when accumulated, precious when dispersed; for it is written: He scattered, he gave to the poor: his righteousness endures forever (Psal. CXI, 9).
Therefore, if you are such that you are able to despise not only all your possessions, but even your own flesh for the sake of justice, which is the most valuable possession (for a righteous person is rich), and although the rivers may enclose you on all sides, you cross over. For even if the Lord gives the power of temptation to you, He commands the devil to guard your soul himself, as it is written: 'That you may destroy the enemy and defender' (Psalm 8:3); for he tempts as an adversary, but defends as a servant. For it is written: And the unicorn will serve you (Job XXXIX, 9). He serves, indeed, who executes not what he wishes from his own will, but unwillingly obeys the imperial commands out of necessity. Consider the height of Christ, how He turned back against the devil the price of His own malice. He forces us to do what we hate: For what I wish, that I do not; but what I hate, that I do, as the Apostle said (Rom. VII, 15). The Lord repays him in the same way, as he often does not do what he wants; but he does what he hates. In conclusion, he keeps in check the soul that he wants to subdue. We condemn the corruption of the flesh, yet we follow it; like that widow who breaks her promise to her husband and then wants to remarry, which she had previously avoided (1 Timothy 5:20). He is an enemy to the saints, and a defender is employed, so that he may be punished even more; so that he who desires to harm may not dare to do so. And how much more bearable it is to love virtues, even if you cannot fulfill them, than to hate virtues, which you cannot harm.
Commentaries on the Twelve Davidic Psalms
2–3"For Your arrows stick fast in me, and Your hand presses me sore" [Psalm 38:2]. "There is no soundness in my flesh, from the face of Your anger" [Psalm 38:3]. He has now begun telling these evils, which he is suffering here: and yet even this already was from the wrath of the Lord, because it was of the vengeance of the Lord. "Of what vengeance?" That which He took upon Adam. For think not that punishment was not inflicted upon him, or that God had said to no purpose, "You shall surely die;" [Genesis 2:17] or that we suffer anything in this life, except from that death which we earned by the original sin....Whence then do His "arrows stick fast in" him? The very punishment, the very vengeance, and haply the pains both of mind and of body, which it is necessary for us to suffer here, these he describes by these self-same "arrows." For of these arrows holy Job also made mention, [Job 6:4] and said that the arrows of the Lord stuck fast in him, while he was labouring under those pains. We are used, however, to call God's words also arrows; but could he grieve that he should be struck by these? The words of God are arrows, as it were, that inflame love, not pain....We may then understand the "arrows sticking fast," thus: Your words are fixed fast in my heart; and by those words themselves is it come to pass, that I "called the Sabbath to remembrance:" and that very remembrance of the Sabbath, and the non-possession of it at present, prevents me from rejoicing at present; and causes me to acknowledge that there "is neither health in my very flesh," neither ought it to be so called when I compare this sort of soundness to that soundness which I am to possess in the everlasting rest; where "this corruptible shall put on incorruption, and this mortal shall put on immortality," [1 Corinthians 15:53] and see that in comparison with that soundness this present kind is but sickness.
Exposition on Psalm 38
"For your arrows." Mercy has no place except where there is misery. And therefore concerning this he does two things. First, he commemorates his manifold misery. Second, he asks for divine help, at "Do not forsake me." He shows the misery, first, which he suffers from above, namely from God inflicting it. Second, he shows the misery which he suffers from within, namely from a remorseful conscience, at "There is no peace." Third, from without, namely from men despising him, at "My friends." Concerning the first he does two things. First, he sets forth the divine striking. Second, the effect of the striking, at "There is no soundness." Here he speaks so as to refer in one way to the striking of tribulation which God sends, and in another way to the stirring of contrition. In the first way these three things are fitting. The striking is grievous for two reasons: namely, because it penetrates to the innermost parts, and because from this a person is converted. And with respect to this it is said, first, that it reaches even to the innermost parts; hence he says, "Your arrows," that is, your striking, "are fixed in me," namely even to the interior. Job 6: "The arrows of the Lord are in me, whose indignation drinks up my spirit." Second, because such strikings do not pass quickly, but remain; hence he says, "You have set firm your hand upon me." Is. 30: "The passage of the rod shall be established, which the Lord shall cause to rest upon him." Heb. 10: "It is a fearful thing to fall into the hands of the living God." Third, because they are grievous; and this is the reason for what he says, "not in fury," because I am already sufficiently struck with arrows.
Exposition on the Psalms of David
I was dumb, and humbled myself, and kept silence from good [words]; and my grief was renewed.
ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα ἐξ ἀγαθῶν, καὶ τὸ ἄλγημά μου ἀνεκαινίσθη.
Ѡ҆нѣмѣ́хъ и҆ смири́хсѧ, и҆ ᲂу҆молча́хъ ѿ бла̑гъ, и҆ болѣ́знь моѧ̀ ѡ҆бнови́сѧ.
(Verse 3.) There is no soundness in my flesh from the face of your anger. Isaiah explained this passage to us: We have sinned, and you are angry with us (Isaiah 64:5). But who can withstand the face of the Lord's anger? Perhaps he can, because the eyes of the Lord are on those who do evil (Psalm 34:17). For if the eyes of the Lord are on the righteous, how can the Prophet be weakened by the face of God's anger? Therefore, consider this, which David himself said later: For you have delivered me from all my troubles; and my eye looks upon my enemies (Psalm 54:9). For just as He looks upon the good deeds of the righteous, so He also uncovers the hidden sins of the wicked. Unless, perhaps, you refer this to Christ, who was delivered from all those who oppressed Him, when He withdrew Himself from the Jewish people, who were constantly wearing Him down with sacrileges and daily impieties; and He called His enemies to His grace, whom the eye of God saw and loved. Therefore, because God is merciful, there is no reason for despair. Though He may be angered, He forgives; though He may strike, He heals; though He delivers the flesh to destruction, He saves the spirit. Therefore, do not fear the weakness of the flesh; for when the holy one is weak, he is stronger.
But what does he mean when he says, 'There is no peace in my bones because of the face of my sins'? What are these bones; are they of the soul or of the body? But the care for bodily pain would not be so great if the soul did not also suffer; for it is the desire of the holy to have the flesh scourged for the sake of the soul, just as Paul himself scourged himself lest his teaching be discredited. There are certain inner bones of man, just as there are other members, the eyes of the mind, and the nostrils; as Job said, 'The divine spirit is in my nostrils' (Job. XXVII, 3). Therefore, there are also bones by which a certain bond of charity is formed. Hence, Adam said of the partner of charity and co-heir of the grace of life: 'This is now bone of my bones, and flesh of my flesh.' (Gen. II, 23). The Apostle, interpreting this, said: 'This is a great mystery; but I speak in Christ and in the Church.' (Ephes. V, 32). And who would doubt that the sacrament of Christ and the Church is not carnal but spiritual, since every good person is bound in that marriage not by the flesh but by the beauty of virtue? And should one love the character of morals in his wife, not mere physical satisfaction? Finally, listen, because he speaks not according to the flesh, but according to inner virtue: My mouth is not hidden, which you made in secret (Psalm 138:15). Therefore, virtue is not flesh, which knows the hidden things of God the Father.
Therefore, there is no peace for the soul with virtues, when our sins come together before our eyes and pour into our minds. And this has been well interpreted by the chosen Doctor of the Gentiles, in the second letter to the Corinthians, saying: For even when we came to Macedonia, our flesh had no rest, but we were afflicted in all things: fights outside, fears within (II Cor. VII, 5). The sins of the Macedonians troubled them; how much more do our own sins disturb each one of us, so that there can be no rest for us? Our greatest enemy is our own guilt, which disturbs the idle, afflicts the healthy, saddens the joyful, unsettles the peaceful, agitates the meek, and awakens the sleeping. We are guilty without an accuser, tormented without a torturer, bound without chains, and sold without a seller. As Scripture says, 'You were sold for your sins' (Isaiah 50:1). These, therefore, are the sins that are always against us, as the Prophet said, 'They have sold us and hold dominion over us' (Isaiah 3:12). The servant who is sold leaves with his previous service; to migrate to another Master: we neither remove the yoke of the past nor are we bent towards new sins.
Commentaries on the Twelve Davidic Psalms
"There is no soundness." Here he sets forth the effects of the striking. "My flesh is disordered," subjected to corruption and infection. Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good." In another way, it can be understood of the commemoration of contrition; and thus he assigns the reason why he does not wish to be punished by God. "For your arrows." The arrows of God are the words of God: Is. 49: "He made me like a chosen arrow." But when a sinner hears the words of God, and they are fixed in his heart, then he stores them in his heart; and yet he is not compunged by them, and from this he is deserving of fury, because he was not compunged by the words of God. But as Gregory says, the tongue of the preacher labors in vain outwardly, if the power of the Redeemer does not work inwardly. And therefore it is necessary that the hand of God fix these arrows even to the innermost parts; and therefore he says, "You have set firm your hand upon me." "In my flesh": Gal. 5: "The flesh desires against the spirit," etc. When the flesh has soundness, the spirit is infirm; and conversely, namely when the spirit is sound and strong, the flesh is infirm, because everything that pertains to the flesh is weakened. Ps. 108: "My flesh is changed on account of the oil." The effect, therefore, of the word of God sent or fixed within, is that it withers the concupiscence of the flesh. Col. 3: "Mortify your members," etc. Origen says, according to the first exposition, "from the face," that is, from the consideration of your wrath, because through your words the wrath of the future judgment is considered. And from this the flesh withers. "And there is no peace in my bones." Here he shows interior misery, that is, sin, on account of which he suffers tribulation. As if to say: the soundness of the flesh is taken away before the consideration of your wrath; but recognizing my sins, even the spirit is shaken; hence he says, "There is no peace in my bones," that is, in my spirit. Is. 57: "There is no peace for the wicked, says the Lord." And this, "from the face of my sins," that is, before the multitude and gravity of sins I cannot have peace of mind. But do you have tribulation? And he says that he does. Hence he set forth what he has. And first he sets forth sins. Second, the lack of peace.
Exposition on the Psalms of David
My heart grew hot within me, and a fire would kindle in my meditation: I spoke with my tongue,
ἐθερμάνθη ἡ καρδία μου ἐντός μου, καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. ἐλάλησα ἐν γλώσσῃ μου·
Согрѣ́ѧсѧ се́рдце моѐ во мнѣ̀, и҆ въ поꙋче́нїи мое́мъ разгори́тсѧ ѻ҆́гнь: глаго́лахъ ѧ҆зы́комъ мои́мъ:
(Ver. 4.) And the Holy One groaned, saying: For my iniquities have overwhelmed my head: as a heavy burden they have been laid upon me; that is, my iniquities have surpassed my head, and they tower above me, crushing my senses; for the eyes of the wise are in their head. And therefore Nabal was a wicked and stubborn man; because his senses were obstructed by malice and wickedness. Therefore he could not accept the word of Abigail; but his heart hardened, and he lay like one infirm. But see to it that this is not the head about which the Apostle says (Colossians 2:19), for he does not hold fast to it, being inflated with the mind of the flesh. But this head is Christ; for Christ is the head of every man. This is the head which, through the joints and bands of the whole people, grows to the increase of God; for in all of us, Christ rises up through his individual members. Therefore, when our sins weigh us down, and we are depressed by the leaden weight of wickedness, let us break their chains and cast away their yoke from us, so that we can lift up the eyes of our mind and hear him saying: Come to me, all you who labor and are burdened, and I will refresh you (Matthew 11:28). Finally, Egypt was burdened by greed, money troubled the markets of the Ethiopians, as it is written: Egypt toiled, the markets of the Ethiopians, and the men of Saba, lofty men, will come over to you (Isaiah 45:14). Egypt toiled before knowing the truth: but now they no longer toil since they have turned to Christ. The willing men of Saba follow, who previously fled; for they are held by the bonds of charity, which are stronger than adamant. And beautifully it is applied to this place in Isaiah: Every head is in pain, and every heart is in sadness: from feet to head there is no wound, nor scar, nor plague with heat (Isaiah I, 5 and 6). For injustice boils, when it dominates, lifting itself up and occupying its place over our head, so that Christ the teacher of repentance does not hold him. These injustices have great power, if you consider that man of injustice, who is to come according to the works of Satan in every power, and signs, and deceitful wonders, and every kind of wickedness: whom the Apostle showed us to beware of (2 Thessalonians II, 9 and 10), because he will receive the work of error, so that the faithful may be proven, and the unfaithful may be judged.
Commentaries on the Twelve Davidic Psalms
"For mine iniquities have lifted up my head; and are like a heavy burden too heavy for me to bear" [Psalm 38:4]. Here too he has placed the cause first, and the effect afterwards. What consequence followed, and from what cause, he has told us. "Mine iniquities have lift up mine head." For no one is proud but the unrighteous man, whose head is lifted up. He is "lifted up," whose "head is lifted up on high" against God. You heard when the lesson of the Book of Ecclesiasticus was read: "The beginning of pride is when a man departs from God." He who was the first to refuse to listen to the Commandment, "his head iniquity lifted up" against God. And because his iniquities have lifted up his head, what has God done unto him? They are "like a heavy burden, too heavy for me to bear"! It is the part of levity to lift up the head, just as if he who lifts up his head had nothing to carry. Since therefore that which admits of being lifted up is light, it receives a weight by which it may be weighed down. For "his mischief returns upon his own head, and his violent dealing comes down upon his own pate." "They are like a heavy burden, too heavy for me to bear."
Exposition on Psalm 38
“Our head is Christ.” When we do something against his precepts, our iniquities go over our head, and we are pressed as a heavy burden on us.
Commentary on the Psalms 38
Three things aggravate sins: namely, the multitude of sins, their gravity, and their repetition, because if one sins frequently, it is grave. He says therefore regarding the first, "For my iniquities have passed over my head." This is a mode of speech. By "iniquities" is signified the multitude of sins, because just as water overwhelms a man, so sins submerge a man. And water does not do this unless it rises so much that it exceeds the head. As if to say: they have multiplied to such a degree that they have risen above my head. Ps. 68: "I am stuck in the mire of the deep, and there is no standing." 2 Chr. (last chapter): "I have sinned beyond the number of the sands of the sea, and my sins are multiplied." And he says, "above my head," that is, above my mind drawn into consent to sin. Man relates to sin in three ways. Sometimes he is only in concupiscence, and the mind resists; and then it does not reach the head. Sometimes he consents, but from passion; and then although it reaches the head, it does not pass above it. But when "they rejoice that they have done evil and exult in the worst things" (Prov. 2), then iniquities pass above the head. Regarding the second he says, "Like a heavy burden they weigh upon me." For sins are said to weigh down, because they press down in the manner of a heavy thing. The more a man is pressed down, the more he recedes from God. Zech. 1: "Iniquity sits upon the talent." Is. 1: "A people heavy with iniquity." Another reading has, "It has lifted up on high," because sometimes grave sins lead to contempt, and "the wicked man grows proud when he has come to the depth of sins" (Prov. 18).
Exposition on the Psalms of David
O Lord, make me to know mine end, and the number of my days, what it is; that I may know what I lack.
γνώρισόν μοι, Κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ τί ὑστερῶ ἐγώ.
скажи́ ми, гдⷭ҇и, кончи́нꙋ мою̀ и҆ число̀ дні́й мои́хъ, ко́е є҆́сть, да разꙋмѣ́ю, что̀ лиша́юсѧ а҆́зъ.
For as the putrid humors and matter of flesh, and all those things that corrupt it, are driven out by salt, in the same manner all the irrational appetites … are banished from the body by divine teaching. For it must … be that the soul that is not sprinkled with the words of Christ, as with salt, should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, “My wounds stink and are corrupt,” because he had not salted himself with the exercises of self-control and so subdued his carnal appetites, but [he] self-indulgently had yielded to them and became corrupted in adultery.
Banquet of the Ten Virgins 1:1
Now look at some lascivious youth openly displaying his debauchery; his life is spent in love affairs; he lounges around like that rich man who was clothed in fine linen and purple; daily he enjoys the most sumptuous dinners; his pavements swim in wine; the ground is covered with flowers and strewn with fish bones; and the dining room is filled with the perfume of sweet-smelling incense. He is perfectly delighted with himself and flatters himself that he smells sweetly.… He does not know that his soul is bleeding and festering, and he will not accept that his wounds are foul-smelling.… But the holy prophet David found for himself a remedy of everlasting salvation. For he freely spoke of his own wounds and confessed that his sores were foul and festering because of his foolishness.… This world covers up its wounds and does not show them to the Lord. Better the foolishness that has eyes to see its sores than wisdom that has not.
Commentaries on the Twelve Davidic Psalms
(Verse 5.) Therefore, rightly placed under iniquities, and (what is worse) his own, he says that his scars have become corrupted and decayed from the face of his foolishness; because the remedy for lifting the burden of iniquities followed slowly. However, even Job, who with a holy razor shaved the pus from his sores, was deprived of health; and Lazarus, a poor man who lay at the rich man's gate, with dogs licking his wounds, was lifted from the stench of his scars and placed in Abraham's bosom by angels. So in the holy David there is hope for the remedy of health; for it is not fragrant ointments, but the stench of his wounds of sin that heal; and because he is afflicted and bent down by them, and not delighted. Look now at some lewd young man, and remarkably lustful, who spends his life in debauchery, lying in luxury like that rich man in fine linen and purple, and feasting splendidly every day, with wine-soaked floors beneath him, the ground covered with flowers and thorns, the dining rooms filled with the fumes of various incenses, thinking himself blessed and considering himself to smell good; even though he bears heavy and enduring wounds of his soul, and his corrupted blood flows, he does not perceive any stench from his scar. For he has obstructed his nostrils with filth, and he cannot say: The divine spirit, which is in my nostrils (Job. XXVII, 3). Therefore, that rich man could not find the remedy of salvation, but the poor man found it. Finally, one is in torment among the dead, the other in rest.
Therefore, the holy prophet David also found the remedy for eternal salvation, who confessed the wounds of his soul and spoke of his own scars having decayed from the face of his folly. But there is also a folly that brings salvation to those who believe through the foolishness of preaching. Therefore, the prophet rejects the wisdom of this world, which is not known by God, with the Gospel spirit. It covers its wounds and does not reveal them to the Lord. Therefore, better is the foolishness that has eyes to see its own wounds than wisdom that does not have them. And therefore, with the gaze of his own foolishness, such a great king admits to being afflicted by miseries; so that he may find the remedy of repentance, which Judas, who possessed a field with the wages of iniquity, could not find.
Commentaries on the Twelve Davidic Psalms
If you wish to learn the foulness of sin, think of it after it has been committed, when you are rid of the evil desire, when its fires no longer cause disturbance, and then you will perceive what sin is.
Homilies on the Gospel of John 52
Sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse and the abomination of it is perceived. So it is with all sin. Before it is committed, it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil but in the end with pleasure and repose.
Homilies on 1 Timothy 2:11
"My wounds stink and are corrupt" [Psalm 38:5]. Now he who has wounds is not perfectly sound. Add to this, that the wounds "stink and are corrupt." Wherefore do they "stink"? Because they are "corrupt:" now in what way this is explained in reference to human life, who does not understand? Let a man but have his soul's sense of smelling sound, he perceives how foully sins stink. The contrary to which stink of sin, is that savour of which the Apostle says, "We are the sweet savour of Christ unto God, in every place, unto them which be saved." [2 Corinthians 2:15] But whence is this, except from hope? Whence is this, but from our "calling the Sabbath to remembrance"? For it is a different thing that we mourn over in this life, from that which we anticipate in the other. That which we mourn over is stench, that which we reckon upon is fragrance. Were there not therefore such a perfume as that to invite us, we should never call the Sabbath to remembrance. But since, by the Spirit, we have such a perfume, as to say to our Betrothed, "Because of the savour of Your good ointments we will run after You;" [Song of Songs 1:3-4] we turn our senses away from our own unsavourinesses, and turning ourselves to Him, we gain some little breathing-time. But indeed, unless our evil deeds also did smell rank in our nostrils, we should never confess with those groans, "My wounds stink and are corrupt." And wherefore? "from the face of my foolishness." From the same cause that he said before, "from the face of my sins;" from that same cause he now says, "from the face of my foolishness."
Exposition on Psalm 38
Let not earth and ashes glory because in its life it has abandoned its inmost thoughts; wounded, let it not exult as if healthy concerning that which it thinks healthy in itself. But with the humility of an afflicted heart, let it meditate on the rottenness of its wounds in order that, crying out with the prophet, “My wounds grow foul and fester because of my foolishness,” it can receive healing from the divine piety, not of its own merits but by a free gift. For what does a person have that he has not received? But if he has received, why is he glorying as if he had not received? Therefore, God alone can give to all to whom he wishes the means by which true salvation can be acquired. He alone is able to safeguard what he has given in the one receiving.
Letter 4:4
Regarding the third he says, on account of relapse: "My sores have rotted and become corrupt." A scar is left from a wound; and so also when someone has sinned and his sin has been forgiven, but there is still a proneness to sinning, it is like a scar from a wound. But sometimes God heals it through satisfaction and the exercise of good works. Jer. 30: "I will form a scar over you, and I will heal you of your wounds." But sometimes we do not guard ourselves well; and just as through the incompetence of a physician, sometimes the illness generates putrefaction within and corrupts the member, so it is with a sinner: because when sin is not cured through correction or through penance, putrefaction develops within, that is, delight in past sin, and one consents to something similar. Joel 1: "The beasts have rotted in their dung." From this follows corruption, when sin proceeds into act. Or corruption is when they are not only putrefied in themselves, but exhale through infamy to others, "from the face of my folly." A physician, when he heals, sometimes through his own incompetence lets the wound become putrid; so from the folly of a man who does not know how to guard himself well, he suffers relapse. Prov. 14: "Those who work evil go astray."
Exposition on the Psalms of David
Behold, thou hast made my days old; and my existence [is] as nothing before thee: nay, every man living [is] altogether vanity. Pause.
ἰδοὺ παλαιστὰς ἔθου τὰς ἡμέρας μου, καὶ ἡ ὑπόστασίς μου ὡσεὶ οὐθὲν ἐνώπιόν σου· πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. (διάψαλμα).
Сѐ, пѧ̑ди положи́лъ є҆сѝ дни̑ моѧ̑, и҆ соста́въ мо́й ꙗ҆́кѡ ничто́же пред̾ тобо́ю: ѻ҆ба́че всѧ́чєскаѧ сꙋета̀ всѧ́къ человѣ́къ живы́й.
The very best order of beginning every speech and action is to begin from God and to end in God.
In Defense of His Flight to Pontus, Oration 2:1
I am afflicted and bowed down by miseries until the end; I go about in sorrow all day long. Until what end does he say he is bowed down? Is it the legitimate end of repentance? Or moreover, so that we may understand it mystically, until Christ, who is the end of the Law; who allowed himself to be scourged, allowed his body to be stoned to death? But those wounds emitted no smell of repentance, but rather the fragrance of all grace. Finally, death did not consume Him, as it does with other men; rather, the fountain of eternal life gushed forth, as Scripture teaches us, saying: "With joy you will draw water from the wells of salvation" (Isaiah 12:3). Therefore, water sprang forth from His wound, so that we might drink salvation. All sinners of the earth will drink, so that they may cast off their sins. Consider each detail. Christ was afflicted with miseries in order to make blessed those who were in misery. Let no one call him who is just miserable, for he himself said: You will make no one miserable (Isaiah 33:1). He was bent down so that we could be raised up; he was sad so that we could be made joyful; as it is written: For if I cause you sorrow, who then will make me glad, unless the one who is made sad by me (2 Corinthians 2:2). Therefore, whoever is made sad by the Lord Jesus Christ, he himself makes Christ glad; and he himself is made joyful by Christ. Therefore, we also recognize that we must not be satisfied with superficiality. Let us bend until the end, that is, not only having faith in Christ, but also enduring our sufferings, and let us rejoice in our sufferings, just as Christ rejoiced in his sufferings. He took them upon himself for his servants, so let us undergo them for the Lord. This, therefore, is the end. "I complete what is lacking in Christ's afflictions for the sake of his body, which is the Church, of which I have become a minister" (Colossians 1:24). We see what we must undertake, who have taken up the priestly ministry; that we ought to endure courageously not only the afflictions of the body for ourselves, but also for the Church of the Lord.
Commentaries on the Twelve Davidic Psalms
"I am troubled, I am bowed down even unto the end" [Psalm 38:6]. Wherefore was he "bowed down"? Because he had been "lifted up." If you are "humble, you shall be exalted;" if you exalt yourself, you shall be "bowed down;" for God will be at no loss to find a weight wherewith to bow you down....Let him groan on these things; that he may receive the other; let him "call the Sabbath to remembrance," that he may deserve to arrive at it. For that which the Jews used to celebrate was but a sign. Of what thing was it the sign? Of that which he calls to remembrance, who says, "I am troubled, and am bowed down even unto the end." What is meant by even "unto the end"? Even to death.
"I go mourning all the day long." "All day long," that is, "without intermission." By "all the day long," he means, "all my life long." But from what time has he known it? From the time that he began to "call the Sabbath to remembrance." For so long as he "calls to remembrance" what he no longer possesses, would you not have him "go mourning"? "All the day long have I gone mourning."
Exposition on Psalm 38
Well is it said of this our crookedness, as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly. For having contemplated that man was created for gazing upon the heavenly light, but having been cast out on account of his sins, he carries the darkness of his own mind, does not seek heavenly things, attends to the lowest things, by no means desires celestial things, always turns earthly things over in his mind, and what he grieved concerning his race, he cried out in himself, saying: I am bowed down and humiliated utterly. For losing the contemplation of heavenly things, if man thought only of the necessities of the flesh, he would be bowed down and humiliated, but nevertheless not utterly. Therefore he whom not only necessity casts down from higher thoughts, but also illicit pleasure prostrates, is not only bowed down but utterly bowed down.
Forty Gospel Homilies, Homily 31
"Wretched." Above the Psalmist said, "There is no peace in my bones," and he showed what his sins are, that they are many, grave, and repeated; here he treats of the removal of peace. And concerning this he does two things. First, he sets forth the restlessness against peace. Second, he sets forth the remedy of consolation and hope, at "O Lord, before you." He shows the restlessness of his soul in two ways. First with respect to dejection, and with respect to the irascible power. Second with respect to the dejection of the heart, which pertains to the stirring of the concupiscible power, at "all day long." Concerning the first he does two things. First, he sets forth the cause of dejection. Second, the dejection itself. The cause of dejection is that "I am made wretched," that is, I recognize my own wretchedness. Wretchedness is opposed to happiness, and therefore it consists in contrary things. Human happiness consists in the things of the world. Ps. 143: "They have called that people blessed who have these things." True happiness consists in cleaving to God; and therefore it follows: "Rather, blessed is the people whose Lord is their God." Therefore one is wretched by the fact that one is turned away from God through sin. Prov. 14: "Sin makes peoples wretched." This man, therefore, knowing himself to be separated from God through sin, considers himself wretched; and from this his soul is said to be dejected. Hence he says, "I am bowed down." This bowing down can refer to the depression of the soul on account of the heaviness of sin, because sins act like a heavy burden that bows a man down and makes him look at the ground; so sins make one look at lower things and do not permit one to tend upward through affection. 2 Chr. 36: "I am bowed down with many iron chains." Or it can refer to humility; as if to say, I am bowed down on account of humility, because when a man recognizes his sin, he does not have lofty thoughts. Lk. 18, concerning the publican, who would not lift his eyes to heaven. And this bowing down should not be momentary, but throughout one's whole life; hence he says, "unto the end," namely of life, as long as the corruption of the body endures. Rom. 7: "Wretched man that I am, who will deliver me from this body of death?" Next he treats of the sorrow of the heart, and he does three things. First, he sets forth the sorrow. Second, the cause of the sorrow. Third, the magnitude of the sorrow. He says therefore: not only am I humbled against pride, but I am also saddened, against the delight of sin; and this is good sorrow. 2 Cor. 7: "For sorrow that is according to God is good." And he touches on two things concerning sorrow. First, that it must be continual; hence he says, "all day long." Rom. 9: "Continual sorrow in my heart." Ps. 6: "I will wash my bed every night." Jer. 9: "And I will weep day and night for the slain of my people." Augustine: "Let him always grieve, and rejoice over his grieving." Second, because there is a kind of sorrow that swallows up and leads to despair. 2 Cor. 2: "Lest perhaps such a one be swallowed up with excessive sorrow." There is another that is oppressive, and this is sloth, which so casts down that it does not permit one to do good. But the sorrow of the penitent is not like this, but is accompanied by hope and the exercise of good works; hence he says, "I walked about," that is, I was making progress in life and good works. Progress in good is an entering in, because the spiritual goods toward which a good person tends are interior. Phil. 3: "Forgetting what lies behind" (that is, temporal goods, toward which sinners tend, which are exterior), "I stretch forth to those things which are ahead." Prov. 4: "I will lead you by paths of equity, which when you have entered, your steps will not be straitened."
Exposition on the Psalms of David
Surely man walks in a shadow; nay, he is disquieted in vain: he lays up treasures, and knows not for whom he shall gather them.
μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσεται· θησαυρίζει καὶ οὐ γινώσκει τίνι συνάξει αὐτά.
Оу҆̀бо ѡ҆́бразомъ хо́дитъ человѣ́къ, ѻ҆ба́че всꙋ́е мѧте́тсѧ: сокро́вищствꙋетъ, и҆ не вѣ́сть, комꙋ̀ собере́тъ ѧ҆̀.
"For my soul is filled with illusions, and there is no soundness in my flesh" [Psalm 38:7]. Where there is the whole man, there there is soul and flesh both. The "soul is filled with illusions;" the flesh has "no soundness." What does there remain that can give joy? Is it not meet that one should "go mourning"? "All the day long have I gone mourning." Let mourning be our portion, until our soul be divested of its illusions; and our body be clothed with soundness. For true soundness is no other than immortality. How great however are the soul's illusions, were I even to attempt to express, when would the time suffice me? For whose soul is not subject to them? There is a brief particular that I will remind you of, to show how our soul is filled with illusions. The presence of those illusions sometimes scarcely permits us to pray. We know not how to think of material objects without images, and such as we do not wish, rush in upon the mind; and we wish to go from this one to that, and to quit that for another. And sometimes you wish to return to that which you were thinking of before, and to quit that which you are now thinking of; and a fresh one presents itself to you; you wish to call up again what you had forgotten; and it does not occur to you; and another comes instead which you would not have wished for. Where meanwhile was the one that you had forgotten? For why did it afterwards occur to you, when it had ceased to be sought after; whereas, while it was being sought for, innumerable others, which were not desired, presented themselves instead of it? I have stated a fact briefly; I have thrown out a kind of hint or suggestion to you, brethren, taking up which, you may yourselves suggest the rest to yourselves, and discover what it is to mourn over the "illusions" of our "soul." He has received therefore the punishment of illusion; he has forfeited Truth. For just as illusion is the soul's punishment, so is Truth its reward. But when we were set in the midst of these illusions, the Truth Itself came to us, and found us overwhelmed by illusions, took upon Itself our flesh, or rather took flesh from us; that is, from the human race. He manifested himself to the eyes of the Flesh, that He might "by faith" heal those to whom He was going to reveal the Truth hereafter, that Truth might be manifested to the now healed eye. For He is Himself "the Truth," [John 14:6] which He promised unto us at that time, when His Flesh was to be seen by the eye, that the foundation might be laid of that Faith, of which the Truth was to be the reward. For it was not Himself that Christ showed forth on earth; but it was His Flesh that He showed. For had He showed Himself, the Jews would have seen and known Him; but had they "known Him, they would never have crucified the Lord of Glory." [1 Corinthians 2:10] But perhaps His disciples saw Him, when they said unto Him, "Show us the Father, and it suffices us;" [John 14:8] and He, to show that it was not Himself that had been seen by them, added: "Have I been so long with you, and have ye not known Me, Philip? He that sees Me, sees the Father also." [John 14:9] If then they saw Christ, wherefore did they yet seek for the Father? For if it were Christ whom they saw, they would have seen the Father also. They did not therefore yet see Christ, who desired that the Father should be shown unto them. To prove that they did not yet see Him, hear that, in another place, He promised it by way of reward, saying, "He who loves Me, keeps My commandments; and whoso loves Me, shall be loved of My Father; and I will love Him and" (as if it were said to Him, "what will You give unto him, as You love him?" He says), "I will manifest Myself unto him." [John 14:21] If then He promises this by way of a reward unto them that love Him, it is manifest that the vision of the Truth, promised to us, is of such a nature, that, when we have seen it, we shall no longer say, "My soul is filled with illusions."
Exposition on Psalm 38
So, he means, my handling of desire not fittingly but wastefully proved the cause of these troubles.… From that desire [as he says in the next verse] I garnered the fruit, which was my stooping to earth, he is saying, and constant bewailing on account of my heart’s bitter pangs. For this reason I changed the force of desire and made it a minister to the divine will.… Since once I used it wrongly, I shall always apply it to the benefit of your commands.
Commentary on the Psalms 38:3-4
"For my loins are filled with illusions." Here is set forth the cause of the sorrow. According to the Gloss, it is explained that by "loins" is understood the soul. And he says "loins" because there is where delight resides. "And there is no soundness in my flesh," to show that he is infirm both within and without. But it is better explained otherwise, that he is afflicted through sin when he recognizes his wretchedness. And wretchedness is especially recognized in the corruption of sensuality. Rom. 7: "I see another law in my members warring against the law of my mind." And he adds, "Wretched man that I am, who will deliver me from this body of death?" As if to say: therefore I know myself to be wretched and am saddened, because my loins are filled with illusions. Literally, carnal delight fills me with illusions, because the Devil uses our sensuality as an instrument, and where he sees us weak, there he attacks us. Prov. 14: "Sin mocks the foolish." But these illusions of various things arise from a twofold cause. Sometimes from corruption, because the flesh always seeks what is agreeable to it, as far as it is concerned; and unless the spirit restrains it, it must take delight in them; and it is impossible for the spirit always to be watchful; and therefore it must be deluded. Sometimes such illusions arise from one's own spirit, namely when someone frequently introduces into himself carnal thoughts; and this is at first a venial sin; then, if he consents, it becomes mortal. And he recognizes this, not as from the flesh, but from himself; hence he says, "There is no soundness in my flesh." Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good."
Exposition on the Psalms of David
And now what [is] my expectation? [is it] not the Lord? and my ground [of hope] is with thee. Pause.
καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοί ἐστιν.
И҆ нн҃ѣ кто̀ терпѣ́нїе моѐ; не гдⷭ҇ь ли; и҆ соста́въ мо́й ѿ тебє̀ є҆́сть.
"I have become feeble, and am bowed down greatly" [Psalm 38:8]. He who calls to mind the transcendent height of the Sabbath, sees how "greatly" he is himself "bowed down." For he who cannot conceive what is that height of rest, sees not where he is at present. Therefore another Psalm has said, "I said in my trance, I am cast out of the sight of Your eyes." For his mind being taken up there, he beheld something sublime; and was not yet entirely there, where what he beheld was; and a kind of flash, as it were, if one may so speak, of the Eternal Light having glanced upon him, when he perceived that he was not yet arrived at this, which he was able after a sort to understand, he saw where he himself was, and how he was cramped and "bowed down" by human infirmities. And he says, "I said in my trance, I am cast out of the sight of Your eyes." Such is that certain something which I saw in my trance, that thence I perceive how far off I am, who am not already there. He was already there who said that he was "caught up into the third Heaven, and there heard unspeakable words, which it is not lawful for a man to utter." But he was recalled to us, in order that, as requiring to be made perfect, he might first mourn his infirmity, and afterwards be clothed with might. Yet encouraged for the ministration of his office by having seen somewhat of those things, he goes on saying, "I heard unspeakable words, which it is not lawful for a man to utter." [2 Corinthians 12:4] Now then what use is it for you to ask, either of me or of any one, the "things which it is not lawful for man to utter." If it was not lawful for him to utter them, to whom is it lawful to hear them? Let us however lament and groan in Confession; let us own where we are; let us "call the Sabbath to remembrance," and wait with patience for what He has promised, who has, in His own Person also, showed forth an example of patience to us. "I have become feeble, and bowed down greatly."
Exposition on Psalm 38
"Afflicted." Here he sets forth the magnitude of the sorrow. And first he sets forth such magnitude. Second, he sets forth a sign of it, at "I roared." He posited two things regarding sorrow. The first, that he is saddened. The second, that he is bowed down. By the first he designates sorrow; by the second, dejection; and he must repeat these two here. With respect to his being bowed down, he says "humbled." With respect to his being saddened, he says "afflicted"; and both "exceedingly," and this on account of the magnitude of the evil he had incurred, because sin is the greatest evil. And therefore he is afflicted with many pains. Likewise, on account of the loss of a great good. Jer. 2: "See and know how evil it is to have forsaken the Lord," etc. Likewise, according to Origen, on account of the change of state from the state of grace and virtue to the state of sin. Boethius: "A great kind of unhappiness is to have been happy." Job 29: "Who will grant me that I might be as in the months of old, according to the days in which God watched over me?" A sign of great sorrow is roaring; therefore he says, "I roared from the groaning of my heart." Roaring is said to be the voice of beasts, namely of the lion and the bear, on account of the vehemence of pain or hunger. Hence roaring is vehement weeping. Job 3: "Like rushing waters, so is my roaring." Hence, "I roared," that is, I wept most bitterly. But it sometimes happens that someone weeps outwardly, yet not from interior emotion. But I do not weep in this way; rather, this roaring proceeds from the groaning of my heart. Lam. 1: "Many are my groanings, and my heart is sorrowful." Is. 59: "We shall all roar like bears."
Exposition on the Psalms of David
Deliver me from all my transgressions: thou hast made me a reproach to the foolish.
ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με, ὄνειδος ἄφρονι ἔδωκάς με.
Ѿ всѣ́хъ беззако́нїй мои́хъ и҆зба́ви мѧ̀: поноше́нїе безꙋ́мномꙋ да́лъ мѧ̀ є҆сѝ.
And who observed and noticed the cause of his groaning? "All my desire is before You" [Psalm 38:9]. For it is not before men who cannot see the heart, but it is before You that all my desire is open! Let your desire be before Him; and "the Father, who sees in secret, shall reward you." [Matthew 6:6] For it is your heart's desire that is your prayer; and if your desire continues uninterrupted, your prayer continues also. For not without a meaning did the Apostle say, "Pray without ceasing." [1 Thessalonians 5:17] Are we to be "without ceasing" bending the knee, prostrating the body, or lifting up our hands, that he says, "Pray without ceasing"? Or if it is in this sense that we say that we "pray," this, I believe, we cannot do "without ceasing." There is another inward kind of prayer without ceasing, which is the desire of the heart. Whatever else you are doing, if you do but long for that Sabbath, you do not cease to pray. If you would never cease to pray, never cease to long after it. The continuance of your longing is the continuance of your prayer. You will be ceasing to speak, if you cease to long for it. Who are those who have ceased to speak? They of whom it is said, "Because iniquity shall abound, the love of many shall wax cold." [Matthew 24:12] The freezing of charity is the silence of the heart; the burning of charity is the cry of the heart. If love continues still you are still lifting up your voice; if you are always lifting up your voice, you are always longing after something; if always longing for something absent, you are calling "the Sabbath rest to remembrance." And it is important you should understand too before whom the "roaring of your heart" is open. Now then consider what sort of desires those should be, that are before the eyes of God. Should it be the desire for the death of our enemy? A thing which men flatter themselves they lawfully wish for? For sometimes we pray for what we ought not. Let us consider what they flatter themselves they pray for lawfully! For they pray that some person may die, and his inheritance come to them. But let those too, who pray for the death of their enemies, hear the Lord saying, "Pray for your enemies." [Matthew 5:44] Let them not pray for this, that their enemies may die; but rather pray for this, that they may be reclaimed; then will their enemies be dead; for from the time that they are reclaimed, henceforth they will be enemies no longer. "And all my desire is before You." What if we suppose that our desire is before Him, and that yet that very "groaning" is not before Him? How can that be, since our desire itself finds its expression in "groaning"? Therefore follows, "And my groaning is not hid from You."
From You indeed it is not hid; but from many men it is hid. The servant of God sometimes seems to be saying in humility, "And my groaning is not hid from You." Sometimes also he seems to smile. Is then that longing dead in his heart? If however there is the desire within, there is the "groaning" also. It does not always find its way to the ears of man; but it never ceases to sound in the ears of God.
Exposition on Psalm 38
"O Lord, before you is all my desire." Here is set forth the remedy of consolation. And first he shows that in God alone is the remedy of his consolation. Second, he shows that this is necessary for him, because he has nothing in himself from which to take comfort, at "My heart." Hos. 13: "Your destruction is from you, O Israel; only from me is your help." Now there is a twofold sorrow. A certain sorrow leads to despair, and this removes desire and groaning, because both of these occur in secret; therefore desire and interior groaning are known to God. Hence he says, "O Lord, before you is all my desire." Before you, that is, approved is what I desire, and therefore I hope to receive it through you. Prov. 10: "The desire of the just shall be given to them." Ps. 9: "The Lord has heard the desire of the poor." In another way, "before you," that is, it is known to you, who search hearts. 1 Sam. 16: "God looks upon the heart." Prov. 15: "Perdition and Hell are before the Lord; how much more the hearts of the children of men?" In another way, "before you," etc., that is, my desire is to be before you. Ps. 41: "My soul thirsted," etc. "And my groaning is not hidden from you," that is, you approve it, or you know it. Ex. 3: "Seeing I have seen the affliction of my people," etc.
Exposition on the Psalms of David
I was dumb, and opened not my mouth; for thou art he that made me.
ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ ἐποίησας.
Ѡ҆нѣмѣ́хъ и҆ не ѿверзо́хъ ᲂу҆́стъ мои́хъ, ꙗ҆́кѡ ты̀ сотвори́лъ є҆сѝ.
"My heart is troubled" [Psalm 38:10]. Wherefore is it troubled? "And my courage has failed me." Generally something comes upon us on a sudden; the "heart is troubled;" the earth quakes; thunder is sent from Heaven; a formidable attack is made upon us, or a horrible sound heard. Perhaps a lion is seen on the road; the "heart is troubled." Perhaps robbers lie in wait for us; the "heart is troubled:" we are filled with a panic fear; from every quarter something excites anxiety. Wherefore? Because "my courage has failed me." For what would be feared, did that courage still remain unmoved? Whatever bad tidings were brought, whatever threatened us, whatever sound was heard, whatever were to fall, whatever appeared horrible, would inspire no terror. But whence that trouble? "My courage fails me." Wherefore has my courage failed me? "The light of my eyes also is gone from me." Thus Adam also could not see "the light of his eyes." For the "light of his eyes" was God Himself, whom when he had offended, he fled to the shade, and hid himself among the trees of Paradise. [Genesis 3:8] He shrunk in alarm from the face of God: and sought the shelter of the trees; thenceforth among the trees he had no more "the light of his eyes," at which he had been wont to rejoice....
Exposition on Psalm 38
By these statements he implies two things: both the extraordinary degree of depression, by which the light does not even seem to be light, and the deprivation of divine care, which he rightly called “light of my eyes.”
Commentary on the Psalms 38:4
"My heart is troubled." Here he shows the necessity that his consolation be from God, because there is nothing in him from which he can take comfort. There are three things in a person: namely, the intellect, the will, and the executive power. The intellect directs, the will commands, the power executes; and these three fail in me. Because "my heart," that is, my affection, "is troubled," that is, stirred by sorrow and agitation. Ps. 59: "You have moved the earth and troubled it," etc. Or it is troubled with solicitude for the world. Likewise, "my executive power has forsaken me," which I had before sin. Or he speaks in the person of the human race. The power which I received in the first parent, so as not to have interior or exterior corruption, has forsaken me on account of sin. Is. 50: "There is no strength in me." "And the light of my eyes is not with me," that is, my reason and mind are deprived of the light of reason, by which they avoid evil and do good. Or, "the light of my eyes," that is, God, "is not with me" on account of sin, because "your sins have hidden his face from you." Is. 59.
Exposition on the Psalms of David
Remove thy scourge from me: I have fainted by reason of the strength of thine hand.
ἀπόστησον ἀπ᾿ ἐμοῦ τὰς μάστιγάς σου· ἀπὸ γὰρ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλιπον.
Ѿста́ви ѿ менє̀ ра̑ны твоѧ̑: ѿ крѣ́пости бо рꙋкѝ твоеѧ̀ а҆́зъ и҆счезо́хъ.
11–14My friends and neighbors have approached me and stood against me. And my neighbors stood from afar. And those who sought my soul were causing violence. And those who intended harm to me spoke emptiness and deceit all day long. But I, like a deaf man, did not hear, and like a mute man who does not open his mouth. And I became like a man who does not hear and who does not have reproaches in his mouth. I see those who cleverly argue these things. To me, especially in this verse of the Lord, the following opinion seems to be held: because in the temptations of the enemy, even his own household becomes an enemy to man. Therefore, holy David confesses this purely, sincerely, and sorrowfully. For true pain is the confession of the inner heart; when all things are enumerated by which the secret depths of the mind are stung with the most bitter affection, and are exacerbated by domestic bitterness. Therefore, the Prophet laments that he is attacked by friends and neighbors, who certainly should not attack him, but rather help him. This certainly aligns with the complaint of the holy Job (Job. XVI, 2 et seq.); because he himself argued with those three consoling kings of evil, who brought him greater struggles, when they had come to console him out of friendship: which we certainly must be cautious about. For consolation should be gentle, not harsh, which would alleviate pain, temper fervor, rather than stir up agitation. Certainly let medicine itself teach us the remedies which it is accustomed to apply to severe wounds, in order to alleviate the pain. And therefore, wounds are first warmed, then they are incised, so that the hardness itself does not cause offense, and the incision does not aggravate the wound. Therefore, it is fitting for us to take great care, so that when we come to console, we do not speak easily or cursorily. Job was silent for seven days, his friends were silent, and they would not have spoken if Job had not burst out in pain. For it must be considered where to begin, so that your consolation does not offend in the very speech. Even silence itself is medicine, and being quick in speech wounds more. Why are you surprised if he wounds another, when he often wounds himself; because from excessive talking sin cannot escape? For if a doctor waits for the time of healing, so that the aids of medicine may be deferred until the diseases have settled; lest the illness, still bitter and immature, as they say, may resist the remedies of treatment, and may not be able to feel the benefit; how much more, then, it is fitting for us to inquire that medical speech may proceed from us in a timely manner, which seems not to ignite grief, but to soothe? The force of sorrow presses upon the heart of a distraught woman who has lost her husband or children through premature death. Why are you hurrying when she cannot hear you unless her grief subsides? We have often seen arguments arise from attempts at consolation. You came to grieve, not to argue. The order of conversation itself must be sought; so that you do not commit a sin before God while longing to console a person; so that when someone says to you, "Listen to this, and to many other things that are of no benefit," you may answer, "Listen to those who console the afflicted"; so that you do not turn the sorrow of another into a contest of empty disputation; so that you do not approach when you ought to stay away; so that you do approach and your words are not harsher. Finally, let the holy Job teach you what is said about such things: "Sudden and severe afflictions came upon me; robbers came at me from all sides. My brothers have left me, and they know me less than strangers do. My friends have become heartless." (Job 19:12 et seq.) Here, therefore, is the natural sense of even the holy prophet David; to lament being attacked by friends and abandoned by those close to him.
But even the mystical does not reject the emotions of devotion, as he said for the angels, who pretend to fear the Lord; that they may deliver them from the temptations which they could not bear. So how far are they who are attributed to assistance? But they do not separate themselves, but he who is pressed by temptations thinks that they are far away, whom he desires to be closer to himself; and he thinks that they are pretending when they await the time of their emperor's command, who instructed his athlete to compete longer in order to conquer more gloriously. And it seems that this is more fitting for those who follow; because when the angels of protection relax their vigilance, the enemies lie in wait, seeking to find something harmful in his soul. Therefore, greater power is granted to them to tempt him with more severe temptation, when the guilt of the soul is found to be more serious. Hence, you have that which is said in the book of the Kings of King Ahab to Elijah: "You have found me," he said, when the Prophet strongly reproved him and declared death upon him. And Elijah responded: I have found; because you have done evil in the sight of the Lord (3 Kings 21:20). Therefore, you see that it is not to be taken lightly or without harm for kings or priests to commit injustice against the prophets of God; if there are no more serious sins in which they should be accused: but where there are more serious sins, there it does not seem that priests should be spared; so that they may be corrected with just rebukes.
Nevertheless, David says in this place that they seem to have found nothing; and therefore his enemies have spoken vanity, because they have not found anything to speak the truth about. Or certainly, even though I have sinned, I was purging my sins with the pain of repentance. In this matter, they spoke deceitfully with me: to confuse me with reproach and to turn me away from conversion. And see that he may have felt this more, they sought his evils: but when they wanted to accuse, they were prevented; because he had already revealed his own wounds, being his own accuser; and therefore the force of their accusation was nullified: but their words were in vain, which could no longer harm the one who had already confessed his guilt.
Therefore, excluded from the envy of accusation, they employed deceit; so that they would rise up, he says, and insult me, in order to provoke me to some disturbance: but seeing their deceit, I feigned not to hear, like a deaf person. Consider the power of speech. He did not say that I pretended not to hear what they were saying: but he said I did not hear; and he excluded the voice of the speaker from the intention of his mind: nor did he open his mouth, like a mute. Blessed is he who can have such virtue, that when provoked, he does not become angry, and when disturbed, he does not seek revenge. The enemies do this in order to provoke anger: they curse so that we may curse; they accuse so that we may accuse in return; they insult so that they may incite us to reciprocal abuse. Hence Peter, in his letter, put it beautifully concerning the Lord Jesus: "When he was reviled, he did not revile in return; when he suffered, he did not threaten" (1 Peter 2:23). Therefore, desiring to shape the principles of his own life in the likeness and image of the Lord, the righteous man, accused, remains silent; he forgives when he is harmed; he conceals when provoked; and he does not open his mouth. He imitates Him who, like a lamb led to the slaughter, does not open his mouth; and even though he could have something to say in response, he chooses to remain silent rather than speak. For when the Lord Jesus was truly accused, he remained silent; and when he was struck, he did not strike back. Finally, when he was struck, he replied: If I have spoken evil, testify of the evil; but if I have spoken well, why do you strike me? See how, as if truly weak and as if unable to defend himself, he spoke with a kind of childish affection: so, therefore, if you have something with which to refute the accuser, it would be better for you to remain silent; lest you reveal your agitation through the cycle of refutation. For it is better to conceal an injury than, when you expose it, seek revenge. Blessed is the dumb man, who does not know how to speak ill, from whose mouth a crime does not come out. This is truly a blessed dumb man, who, when silent, speaks within himself. The Lord gives me the tongue of instruction, so that I may know when it is necessary for me to speak. These are the things that Zacharias spoke within himself, when he had become mute: and truly because speaking had not benefited him, in order not to speak, he became mute; and in order to speak, he was heard by Christ. Finally, he wrote that Christ heard her; and she received a voice, which Christ granted; and she received grace, which she did not have before; so that she could prophesy about him, in whose commands she did not believe before. Why am I talking about the Lord of all powers, when the woman Susanna, not troubled by the weakness of her gender, when she realized that she had been subjected to the danger of death, let out a cry? She was accused, and she remained silent: she was led to death, and she covered herself in silence, so as not to expose her modesty. However, she spoke within herself to God, who heard her more when she was silent: if she had wanted to speak, perhaps she would not have been heard.
And therefore you who intended to make satisfaction for your sins to the Lord your God, purify yourself inwardly with a sincere heart and behold Him who can wash away sins. He assists you who thinks you should be accused. Finally, when David was cursed and his commander Abishai wanted to avenge the king's injury, David said to him: Let him curse, for the Lord has told him to see my humility and repay me with good for this curse (2 Samuel 16:12). Do you see, therefore, that by assisting those who revile you, you may obtain that the Lord hear you, and forgive your sin? For since you should be your own accuser, and heap up offenses, and offer yourself to punishment, how can you deny what is objected against you? Repentance seeks patience, and patience mitigates great offenses. How can you be angry with others, when you yourself are guilty in your conscience? How can you be disturbed, when you should be pitiable? He who is accused, and (what is more) by himself, ought to heal his wounds, not wound another. No one heals themselves by injuring another. Doctor, heal yourself. If a doctor, how much more should they first heal themselves! You confess your sin and declare yourself a doctor for others: although what you twist is true, it is not the right time; for to the sinner God said: Why do you recount my injustices (Ps. XLIX, 16)? You usurp for yourself to argue about the Law, when you yourself have acted against the Law (Exod. XXIII, 1). Why do you waste time with tears? Why do you listen to or speak empty words when it is written: Do not receive empty hearing; when you read in the Gospel (Matthew 12:36) that judgment must be undergone for every idle word? Even if someone else speaks, be silent; even if someone else is insulted, close your ear.
Commentaries on the Twelve Davidic Psalms
"My lovers;" why should I henceforth speak of my enemies? "My lovers and my neighbours drew near, and stood over against me" [Psalm 38:11]. Understand this that he says, "Stood over against me." For if they stood over against me, they fell against themselves. "My lovers and my neighbours drew near and stood over against me." Let us now recognise the words of the Head speaking; now let our Head in His Passion begin to dawn upon us. Yet again when the Head begins to speak, do not sever the Body from it. If the Head would not separate itself from the words of the Body, should the Body dare to separate itself from the sufferings of the Head? Do thou suffer in Christ's suffering: for Christ, as it were, sinned in your infirmity. For just now He spoke of your sins, as if speaking in His own Person, and called them His own....To those who wished to be near His exaltation, yet thought not of His humility, He answered and said to them, "Can ye drink of the cup that I shall drink of?" [Matthew 20:22] Those sufferings of the Lord then are our sufferings also: and were each individual to serve God well, to keep faith truly, to render to each their dues, and to conduct himself honestly among men, I should like to see if he does not suffer even that which Christ here details in the account of His Passion. "My lovers and my neighbours drew near, and stood over against me."
Exposition on Psalm 38
"My friends and my neighbors." Above, the Psalmist diligently set forth the misery which he suffers from above and from within; here, however, the misery which he suffers from his equals. Concerning this he does two things. First, he shows what he suffers from men. Second, for what reason, at "But my enemies." Concerning the first he does three things. First, he sets forth the evils which he suffers from men. Second, he shows his patience under them, at "But I." Third, he shows the cause of his patience, at "Because in you, O Lord." He shows, then, that he is afflicted by every kind of person; and beautifully so, because he shows first that he suffers affliction from friends. Second, from enemies, at "And they used violence." Friends afflict in two ways: by persecuting and by abandoning, because from the very fact that they do not help, they afflict. "And those who were near me." Moreover, there is a twofold kind of friends. Some are friends only, and strangers. Others are friends and relatives; and he says he is afflicted by both. Regarding the first he says, "My friends." And it can be understood either in the person of Christ, who in this Psalm sometimes speaks for himself, sometimes for his members; or in the person of the penitent. If it is read in the person of Christ, it is clear that the Jews, who are his neighbors, were adversaries to him; hence he says, "drew near and stood against me." Or in the person of the penitent; and then, as Origen says, someone in the world is among sinners, and as long as he is in sins they show him friendship; but when he leaves the world and sin, then sinners oppose him. Hence he says, "My friends," that is, those who were previously friends. Sir. 6: "There is a friend who turns to enmity." "And my neighbors," that is, those joined in the flesh. Mic. 7: "A man's enemies are those of his own household." Jer. 20: "I have heard the reproaches of many, and terror on every side." "They drew near and stood against me." It happens that a friend sometimes opposes another in word or deed, but yet has such respect for the friendship that he does not oppose him to his face. And therefore he says that they not only stood at a distance, but drew near, that is, they contradicted him to his face. Sometimes also a friend is moved against him in deed, yet they do not persevere. But of these he says that "they stood," that is, they were persistent adversaries to me. Ps. 2: "The kings of the earth stood up," etc. "And those who were near me stood far off." Here he shows how he was abandoned. If this is explained of Christ, he was truly abandoned. Mt. 26: "Leaving him, they all fled." Likewise, the penitent is abandoned after he has been converted to God; hence, "those who were near me," that is, friends by familiarity or by blood, "stood far off." Job 6: "Behold, there is no help for me in myself, and even my close ones have departed from me." Ps. 87: "You have removed friend and neighbor from me," etc.
Exposition on the Psalms of David
Thou chastenest man with rebukes for iniquity, and thou makest his life to consume away like a spider’s web; nay, every man is disquieted in vain. Pause.
ἐν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον καὶ ἐξέτηξας ὡς ἀράχνην τὴν ψυχὴν αὐτοῦ· πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος. (διάψαλμα).
Во ѡ҆бличе́нїихъ ѡ҆ беззако́нїи наказа́лъ є҆сѝ человѣ́ка, и҆ и҆ста́ѧлъ є҆сѝ ꙗ҆́кѡ паꙋчи́нꙋ дꙋ́шꙋ є҆гѡ̀: ѻ҆ба́че всꙋ́е всѧ́къ человѣ́къ.
People who cling to evil thoughts do not stand for truth but for falsehood. They do not stand for righteousness but for iniquity, because their tongue learns to speak lies. They have done evil, never pausing so that they could repent. Persevering with delight in wicked actions, they run to them without even looking back. They even tread underfoot the commandment about neighbors, and instead of loving them, they plot evil against them. As the ancient saint testifies, “Those who plot evil against me have spoken lies and plan treachery all day long.”
Festal Letters 9:4
"They also that sought after my soul were preparing violence against me" [Psalm 38:12]. It is now plain who "sought after His soul;" viz. those who had not His soul, in that they were not in His Body. They who were "seeking after His soul," were far removed from His soul; but they were "seeking it" to destroy it. For His soul may be "sought after" in a right way also. For in another passage He finds fault with some persons, saying, "There is no man to care for My soul." He finds fault with some for not seeking after His soul; and again, with others for seeking after it. Who is he that seeks after His soul in the right way? He who imitates His sufferings. Who are they that sought after His soul in the wrong way? Even those who "prepared violence against Him," and crucified Him.
Exposition on Psalm 38
"And they used violence, who sought my life." And he was not only afflicted by friends in this way, but also by enemies. Now there is a twofold kind of enemies. Some are mortal enemies and kill. Others are not mortal, because they do not seek to kill; and he speaks here of both. Of the first he says, "They used violence, who sought my life," that is, who sought to kill me. This is said literally of Christ, whom the Jews sought to kill; hence, "they used violence," that is, they inflicted force. Prov. 22: "Do not inflict violence upon the poor, because he is poor." Jerome has, "so as to use violence." Or, "they sought," namely the demons, or friends, who wanted to lead me into evil after I was converted to God, and they used violence against me. Of the second he says, "And those who sought evils against me spoke vanities," that is, they said falsehood against me. So it happened with the Jews against Christ, who, speaking falsehood, said, Lk. 23: "We found this man subverting our nation and forbidding tribute to be paid to Caesar." Likewise, "they meditated deceits all day long," to catch him in his speech, Mt. 22. Likewise, this happens to every penitent, because, as Origen says, a penitent confesses his sin, and if necessary performs public penance, and he is mocked by others who persevere in sin. Job 12: "The simplicity of the just man is mocked," and they say many vain and false things against him. Ps. 11: "They have spoken vain things, each one." And they also lay traps, if they find something by which to confound him. Prov. 24: "Do not lie in wait and do not seek wickedness in the house of the just."
Exposition on the Psalms of David
O Lord, hearken to my prayer and my supplication: attend to my tears: be not silent, for I am a sojourner in the land, and a stranger, as all my fathers [were].
εἰσάκουσον τῆς προσευχῆς μου, Κύριε, καὶ τῆς δεήσεώς μου, ἐνώτισαι τῶν δακρύων μου· μὴ παρασιωπήσῃς, ὅτι πάροικος ἐγώ εἰμι παρὰ σοὶ καὶ παρεπίδημος καθὼς πάντες οἱ πατέρες μου.
Оу҆слы́ши моли́твꙋ мою̀, гдⷭ҇и, и҆ моле́нїе моѐ внꙋшѝ, сле́зъ мои́хъ не премолчѝ: ꙗ҆́кѡ пресе́льникъ а҆́зъ є҆́смь ᲂу҆ тебє̀ и҆ пришле́цъ, ꙗ҆́коже всѝ ѻ҆тцы̀ моѝ.
The just person will want to conform his life to the image and likeness of Jesus, and though accused, he will be silent; if he is hurt, he will forgive. Wrongs done to him he will cover up, not opening his mouth. In this way he will be imitating him who like a lamb was led to the slaughter, never opening his mouth. Though he could have made an answer, he preferred silence to speech. For the Lord Jesus was silent when they accused him, and when they struck him he did not strike back.… You too, my friend, if you are given cause to answer back with a sharp rebuke, be silent. It will be better so. If you answer back in the same tone as your aggressor, it could lead to uproar and loud wrangling. Better to hide the injury done to you than, by arguing back, to gain some point or other. Good is the dumb person who knows not how to speak evil and from whose lips no injurious words can pass. Truly blessed is this dumb person, for inwardly he is saying, “Lord, give me a learned tongue when it is my duty to break into speech.”
Commentaries on the Twelve Davidic Psalms
He says then, "But I as a deaf man heard not" [Psalm 38:13]. He who replied not to what He heard, did, as it were, not hear them. "But I as a deaf man heard not. And I was as a dumb man that opens not his mouth." And he repeats the same things again.
Exposition on Psalm 38
"But I, as one deaf." Here he shows the patience he exhibited. And first he sets forth the patience; second, the effect of patience, at "And I became like a man." When men are afflicted, unless they bear it patiently, they are first disturbed in soul, then disordered in words. But the remedy against being disturbed in soul is to be like a deaf person not hearing wicked words. And therefore he says, "But I, as one deaf, did not hear," that is, I pretended not to hear. Sir. 1: "The patient man will endure for a time." Likewise, Sir. 28: "Hedge your ears with thorns, and do not listen to a wicked tongue." And the remedy against being disordered in speech is to be like a mute. Ps. 38: "I was mute and was humbled," etc. Hence he says, "And like a mute not opening his mouth." And this Christ did especially, as is said in Mt. 27: "And he did not answer him a word, so that the governor marveled greatly." Is. 53: "Like a sheep he will be led to the slaughter," etc. So also just men should act. Ps. 38: "I set a guard upon my mouth, while the sinner stood against me."
Exposition on the Psalms of David
Spare me, that I may be refreshed, before I depart, and be no more.
ἄνες μοι, ἵνα ἀναψύξω πρὸ τοῦ με ἀπελθεῖν καὶ οὐκέτι μὴ ὑπάρξω.
Ѡ҆сла́би мѝ, да почі́ю, пре́жде да́же не ѿидꙋ̀, и҆ ктомꙋ̀ не бꙋ́дꙋ.
"And I became as a man that hears not, and in whose mouth are no reproofs" [Psalm 38:14]. As if He had nothing to say unto them, as if He had nothing wherewith to reproach them. Had He not already reproached them for many things? Had He not said many things, and also said, "Woe unto you, Scribes and Pharisees," [Matthew 23:13] and many things besides? Yet when He suffered, He said none of these things; not that He had not what to say, but He waited for them to fulfil all things, and that all the prophecies might be fulfilled of Him, of whom it had been said, "And as a sheep before her shearer is dumb, so opens He not His mouth." [Isaiah 53:7] It behooved Him to be silent in His Passion, though not hereafter to be silent in Judgment. For He had come to be judged, then, who was hereafter coming to judge; and who was for this reason to come with great power to judge, that He had been judged in great humility.
Exposition on Psalm 38
You should walk as one that is deaf and dumb and blind, so that, putting aside the contemplation of him who has been rightly chosen by you as your model of perfection, you should be like one who is blind and not see any of those things that you find to be unedifying. Nor should you be influenced by the authority or fashion of those who do these things and give yourself up to what is worse and what you formerly condemned. If you hear anyone disobedient or insubordinate or disparaging another or doing anything different from what was taught to you, you should not go wrong and be led astray by such an example to imitate him, but, “like one who is deaf,” as if you had never heard it, you should pass it all by.
Institutes 4:41
History teaches this more clearly. Even when Absalom mounted a case against his father and drew to his side those who had lost cases in judgment, blessed David was long-suffering. When Shimei berated him with voice and hand upraised, he took the abuse in silence; and he forbade Abishai to try to exact justice against the culprit in the words, “Let him curse me because the Lord bade him curse David.”
Commentary on the Psalms 38:6
"And I became like a man not hearing." Here is set forth the effect of patience; but this is against the opinion of the wicked, who attribute this to cowardice, not to virtue. And he says, "I became," namely in their opinion, "like a man not hearing," and not a virtuous man. Hence it is said of Christ, "You will not speak to me?" Jn. 19. "And not having reproofs in his mouth," that is, as if he were not wise enough to respond. Hence it is said of Christ, Lk. 23, that Herod mocked him and despised him.
Exposition on the Psalms of David
[For the end, a Song of David, to Idithun.]
Εἰς τὸ τέλος, τῷ ᾿Ιδιθούν· ᾠδὴ τῷ Δαυΐδ. -
Въ коне́цъ, і҆дїѳꙋ́мꙋ, пѣ́снь дв҃дꙋ,