Psalm 39 [MT 40]

“I said” [has] the sense, “I determined,” his meaning being, I determined within myself not to sin against my oppressor simply in action but also not to say anything against him by word of mouth, especially since what is initially verbal abuse turns to physical abuse, and the person who is determined not to do physical harm ought not have recourse to verbal abuse.

Commentary on Psalm 39

Have no doubt about it, when people annoy and torment you when you are doing the right thing, those people are the lackeys of the wickedest sinner of all. They are slaves of the author of every evil deed. David saw this with prophetic eyes and recognized the face of the evil one. So he kept quiet. He had no wish whatever to do the will of the evil one. So he kept quiet. He had no wish whatever to do the will of him who ruins one’s peace of mind. He simply said nothing. He closed his doors in silence; patience lay before him, and silence kept a sleepless vigil. No enemy could creep in, and from his cloistered lips no ambivalent speech, no heedless talk, could issue forth. Mightier far is the patient person who can govern himself than the valiant one who captures citadels. The just person is his own cloister; he is his own eternal guard.

Commentaries on the Twelve Davidic Psalms

It is a universal custom to be upset when you see your plans at the mercy of sinners, and to be upset also at your own misfortunes, especially when you are badly treated by wrongdoers while conscious of your own virtuous behavior. The general run of people react to such developments by turning to criticism and displeasure with the God of all. Hence, blessed David says, “I shall guard my ways so as not to sin with my tongue”: I kept my words to myself, that is, I made a decision and judgment to guard myself against any sin.

Commentary on Psalms 39:2

"I said, I will take heed to my ways, that I sin not with my tongue" [Psalm 39:1]....For it is not without reason that the tongue is set in a moist place, but because it is so prone to slip. Perceiving therefore how hard it was for a man to be under the necessity of speaking, and not to say something that he will wish unsaid, and filled with disgust at these sins, he seeks to avoid the like. To this difficulty is he exposed who is seeking to "leap beyond."...Although I have "leaped beyond" the pleasures of earth, although the fleeting passions for things temporal ensnare me not, though now I despise these things below, and am rising up to better things than these, yet in these very better things the satisfaction of knowledge in the sight of God is enough for me. Of what use is it for me to speak what is to be laid hold of, and to give a handle to cavillers? Therefore, "I said, I will take heed to my ways, that I sin not with my tongue. I keep my mouth with a bridle." Wherefore is this? Is it on account of the religious, the thoughtful, the faithful, the holy ones? God forbid! These persons hear in such a manner, as to praise what they approve; but as for what they disapprove, perhaps, among much that they praise they rather excuse than cavil at it; on account of what persons then do you "take heed to your ways," and place a guard on your lips "that you may not sin with your tongue"? Hear: it is, "While the wicked stands over against me." It is not "by me" that he takes up his station, but "against me." Why?...Even the Lord Himself says, "I have yet many things to say unto you, but you cannot bear them now." [John 16:12] And the Apostle, "I could not speak unto you as unto spiritual, but as unto carnal." [1 Corinthians 3:1] Yet not as to persons to be despaired of, but as to those who still required to be nourished. For he goes on to say, "As babes in Christ, I have fed you with milk, and not with meat; for hitherto you were not able." Well, tell it unto us even now. "Neither yet now are you able." [1 Corinthians 3:2] Be not therefore impatient to hear that which as yet you are not capable of; but grow that you may be "able to bear it." It is thus we address the little one, who yet requires to be fed with kindly milk in the bosom of Mother Church, and to be rendered meet for the "strong meat" of the Lord's Table. But what can I say even of that kind to the sinner, who "takes his stand against me," who either thinks or pretends himself capable of what he "cannot bear;" so that when I say anything unto him, and he has failed to comprehend it, he should not suppose that it was not he that had failed to comprehend, but I who had broken down. Therefore because of this sinner, who "takes up his stand against me, I keep my mouth as it were with a bridle."

Exposition on Psalm 39

The Psalmist has confessed that he suffered his affliction on account of his sin; here, however, he promises caution for the future. The title is as follows: "Unto the end, a canticle of David, for Idithun." And this is not new, although the title is new, because as is found in the history of 1 Chr. 15, when David brought back the Ark of the Covenant which had been captured by the Philistines, he appointed four thousand singers who would sing the Psalms; he placed them within, and called them Asaph, Ithamar, and Idithun, and this one is placed in the title. And as Origen says, this custom also existed among the Greeks, that if at some time there were poets who recited songs among the people, if the songs had not been composed by the reciters themselves but by others, the victory was not given to the reciter but to the poet. So it is also with the Psalms; for David composed all the Psalms, and some he himself sang before the Ark, as is found in 2 Sam. 6; others he gave to others to sing, and therefore those to whom they were given were, as it were, singers, and the Psalms are inscribed to them: both on account of their dignity, because they were prophets, and on account of their mystical significance. Hence this befits the mystery of Idithun, which is interpreted as "a man knowing inwardly," or "leaping over"; and it signifies one who leaps over the vanity of the world, about which much is treated in this Psalm. This Psalm is therefore divided into two parts. In the first he sets forth the caution he exercises to escape dangers. In the second he shows the necessity of caution, at "Behold, you have made measurable." Concerning the first he does two things. First he sets forth the caution. Second he shows the danger arising from it, at "I was dumb." Concerning the first he does two things. First he sets forth the caution. Second he gives the reason for the caution, at "I set a guard upon my mouth." In the caution three things are to be considered: namely, the resolve to be cautious; hence he says, "I said," that is, with deliberation in my heart I determined and resolved. Eccl. 2: "I said in my heart, I will go and abound in delights." Second, what he resolves is to be considered: because "I will guard my ways," that is, my courses of action. And a man ought to guard the ways of God so as to imitate them. Job 23: "My foot has followed his steps. I have kept his way and have not turned aside from it." Likewise he ought to guard his own ways lest he err. Deut. 4: "Guard your ways and your endeavors." Third, the fruit that follows from this is to be considered: "that I may not offend with my tongue." A man ought to guard himself diligently from all sins, and especially from the sin of the tongue, because he easily falls into them; for the tongue is mobile, and easily breaks forth into evil. Or another reason is that the tongue is the immediate organ for expressing the interior concept of the heart. Hence as soon as a word is in the heart, it is on the tongue; and therefore it must be diligently guarded. Next the reason for this guarding is given: "I set a guard upon my mouth, when the sinner stood against me"; as if to say: this is the reason why I guard my ways in this manner, because the adversary is always against me. Elsewhere it is said that a man should set a guard upon his heart: Prov. 4: "With all watchfulness guard your heart." Here he says that he sets a guard upon his mouth—not that it should be totally shut, but it should be guarded, that is, preserved from evil words as regards the time and as regards what he says. Eccl. 8: "For every matter there is a time and an opportunity." And why did I set a guard upon my mouth? "When the sinner stood against me." This is explained in three ways. One sense is: "against me," to lie in ambush; and then caution is more necessary. Sir. 5: "If you have understanding, answer your neighbor; but if not, let your hand be upon your mouth." Mt. 22: "to catch him in his speech." The second sense is: "against me," to injure or attack; because even then, when he attacks, you ought to guard yourself, because therein lies virtue. 1 Pet. 2: "When he was reviled, he did not revile in return." The third sense is: "Against me," that is, in my sight, so as to be instructed; and then caution is necessary lest he set forth all things to all people. For certain things are to be spoken to the just that are not to be said to sinners. 1 Cor. 3: "I could not speak to you as to spiritual persons, but as to carnal." Mt. 7: "Do not give what is holy to dogs"; as if to say: I set a guard lest I disclose the secrets of doctrine to sinners.

Exposition on the Psalms of David

If you know there is sin, be silent. Do not add to your guilt by denying it. If you are not aware of sin, be silent. You are secure in your innocence. The reports of other people cannot nail any sin to a conscience that knows itself to be innocent.

Commentaries on the Twelve Davidic Psalms

In temptation, good words flee from us and the spirit is silent. The soul speaks about those temptations that it recognizes and is silent about those it does not. In this place “good” indicates the virtues and knowledge that flee in the time of temptation.

Notes on the Psalms 38[39].3

"I became deaf, and was humbled, I held my peace from good" [Psalm 39:2]. For this person, who is "leaping beyond," suffers some difficulty in a certain stage to which he has already attained; and he desires to advance beyond, even from thence, to avoid this difficulty. I was afraid of committing a sin; so that I spoke not; that I imposed on myself the necessity of silence: for I had spoken thus, "I will take heed to my ways, that I may not sin with my tongue." Whilst I was too much afraid of saying anything wrong, I kept silence from all that is good. For whence could I say good things, except that I heard them? "It is Thou that shall make me to hear of joy and gladness." And the "friend of the bridegroom stands and hears Him, and rejoices on account of the bridegroom's voice," [John 3:29] not his own. That he may speak true things, he hears what he is to say. For it is he that "speaks a lie," that "speaks of his own." [John 8:44] ...When therefore I had "put a bridle," as it were, "on my lips;" and constrained myself to silence, because I saw that everywhere speech was dangerous, then, says he, that came to pass upon me, which I did not wish, "I became deaf, and was humbled;" not humbled myself, but was humbled; "and I held my peace even from good." Whilst afraid of saying any evil, I began to refrain from speaking what is good: and I condemned my determination; for "I was holding my peace even from what is good."

"And my sorrow was stirred up again" [Psalm 39:2]. Inasmuch as I had found in silence a kind of respite from a certain "sorrow," that had been inflicted upon me by those who cavilled at my words, and found fault with me: and that sorrow that was caused by the cavillers, had ceased indeed; but when "I held my peace even from good, my sorrow was stirred up again." I began to be more grieved at having refrained from saying what I ought to have said, than I had before been grieved by having said what I ought not. "And my sorrow was stirred up again."

Exposition on Psalm 39

If insults are offered to you or to anyone else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned, be silent “as one that is dumb,” always singing in your heart this verse of the psalmist.

Institutes 4:41

When he was silent he ceased from good, that is, from the meditation of the Law, which is the teacher of good. When the grief of the sin renewed, the wound from sin became more serious, as when we lead others from meditation on the Law. It becomes a festering sore, having applied no medicine from divine precepts. And so he has not stood in silence, but when he had returned to his senses, he cast out that very thing bringing such harm to his spirit. He shows this by “my heart grew hot.”

Large Commentary on Psalms 39:3

"I was dumb." Here he sets forth the danger of caution into which one could fall; on account of which he says: seeing sinners fighting against me, I resolved to be completely silent; hence he says, "I was dumb," that is, I was utterly silent. But sometimes it happens that on account of caution a person indiscreetly keeps silent at some times; and sometimes a person is silent outwardly but is troubled inwardly. Sir. 33: "The heart of a fool is like a rushing wheel." But this man is not troubled inwardly; therefore he says, "I was humbled," namely within; but there is a danger: because while I wished to be silent from evil things, I was also silent from good things—either from good words which I did not speak, or from good people to whom I was unwilling to speak. Eph. 4: "Let no evil speech proceed from your mouth, but if any good word for the building up of faith," etc. Hence it follows: "and my sorrow was renewed"; as if to say: previously I grieved over indiscreet speech; now I grieve over indiscreet silence; as if to say: sorrow renewed itself in me.

Exposition on the Psalms of David

In the Gospel it was written, after the Lord spoke to Cleopas, “Was not our heart burning within us when he opened the Scriptures to us?” Where will you burn? Where will “the coals of fire” be found in you who are never set on fire by the declaration of the Lord, never inflamed by the words of the Holy Spirit? Hear also … David … saying, “My heart burned within me, and in my meditation fire became inflamed.” From where do you glow? Where is the fire kindled in you?

Homilies on Leviticus 9:9.7

"And while I was musing, the fire burned" [Psalm 39:3]....I reflected on the words of my Lord, "Thou wicked and slothful servant, you ought to have put My money to the exchangers, and I at My coming should receive it again with usury." [Matthew 25:26-27] And that which follows may God avert from those who are His stewards! Bind him hand and foot, and let him be cast into outer darkness; [Matthew 25:30] the servant, who was not a waster of his master's goods, so as to destroy them, but was slothful in laying them out to improve them. What ought they to expect, who have wasted them in luxury, if they are condemned who through slothfulness have kept them? "As I was musing, the fire burned." And as he was in this state of wavering suspense, between speaking and holding his peace, between those who are prepared to cavil and those who are anxious to be instructed,...in this state of suspense, he prays for a better place, a place different from this his present stewardship, in which man is in such difficulty and in such danger, and sighing after a certain "end," when he was not to be subject to these things, when the Lord is to say to the faithful dispenser, "Enter thou into the joy of your Lord," [Matthew 25:27] he says, "Then spoke I with my tongue." In this fluctuation, in the midst of these dangers and these difficulties, because, that in consequence of the abundance of offenses "the love of many is waxing cold," [Matthew 24:12] although the law of the Lord inspires delight, in this fluctuation then, (I say), "then spoke I with my tongue." To whom? Not to the hearer whom I would fain instruct; but to Him who hears and takes heed also, by whom I would fain be instructed myself. "I spoke with my tongue" to Him, from whom I inwardly hear whatever I hear that is good or true.— What did You say?

Exposition on Psalm 39

But the remedy of interior charity is applied; and therefore he says: "My heart grew hot within me," that is, the heat of charity was stirred up in my heart. Prov. 6: "Can a man hide fire in his bosom, and his garments not burn?" So it is impossible that a man should hide the words of God when his heart is inflamed with charity. Ps. 119: "Your word is a fire," etc. The cause of this stirring is meditation on divine things; hence he says: "and in my meditation a fire shall blaze forth." Nothing is loved unless it is good and beautiful. Hence in outward loves, bodily sight is the cause of love. And therefore if you wish to approach spiritual things, your heart must be kindled with the love of God. The effect of this stirring is that he who had resolved to be silent is moved to speak; hence he says, "I spoke." Acts 2: "They were all filled with the Holy Spirit, and began to speak." Gregory: "The Spirit makes those whom he fills both burning and speaking." Job 4: "Who can restrain a conceived word?" Something similar is said in Jer. 20: "The word of the Lord became," etc. "And I said, I will speak no more," etc., and there follows, "and it became in my heart as a burning fire." Or it is explained according to the Gloss: "I became deaf," that is, I was made deaf. God does not give grace to a man unless he uses it; and therefore when someone through negligence does not use the grace given to him, God takes it away from him, as is clear from the parable of the talent. Lk. 19: "Take the mina from him, and give it to the one who has ten minas." And therefore he says, "I became deaf and was humbled," that is, cast down; and then it does not sound as virtue but as fault; and therefore he says, "My heart grew hot from anxiety." Origen explains it differently: "I said, I will guard my ways." Full stop. "That I may not offend with my tongue, I set a guard upon my mouth." And afterwards, "When the sinner stood against me, I was dumb." Now there are three kinds of men. Some, when placed in tribulations, curse their persecutors; some bless them; some are in the middle, who at least attain to this, that they are silent. Thus he escaped the first degree, because he set a guard upon his mouth and did not curse. But because he was dumb and did not bless, he escaped the second degree, because he felt sorrow and burned inwardly from indignation, etc.

Exposition on the Psalms of David

Not even all the possessions amassed nor all humankind, if measured by their lifetime, from Adam to the last human being—not even this measure is anything in comparison with the measure of your life, Lord.

Commentary on Psalm 39

It is not that he was enquiring about his own death—death is not the end of one who will rise again—but rather his enquiry concerned that end of which the apostle speaks: “Afterwards there will be the end, when he shall have delivered up the kingdom to God and the Father”. … Evil will fade to nothingness, and eternal good will take its place.… That, surely, is the true end. It is not the end of one person alone, but the end of all. Why then does David say “my end”? But consider a moment who it is that is speaking. He speaks as humankind or as one representing men and sharing the same substance as they; he is one who stands for all, is in the likeness of all and is truly versed in that perfection that belongs to the consummate man.

Commentaries on the Twelve Davidic Psalms

The end of the rational nature is the understanding of the holy Trinity.

Notes on the Psalms 38[39].5

"Lord, make me to know mine end" [Psalm 39:4]. For some things I have passed by already; and I have arrived at a certain point, and that to which I have arrived is better than that from which I have advanced to this; but yet there remains a point, which has to be left behind. For we are not to remain here, where there are trials, offenses, where we have to bear with persons who listen to us and cavil at us. "Make me to know mine end;" the end, from which I am still removed, not the course which is already before me.

Exposition on Psalm 39

Here he turns to God and is set ablaze. "I spoke with my tongue: Lord, make known to me my end, and the number of my days." Here a twofold petition is set forth. The first, at "Make known to me, Lord, my end." End is taken here as Christ. Rom. 10: "Christ is the end of the law." And he says, "Lord, make known to me Christ." The other petition is at "Make known to me the number of my days," that is, I wish to consider what the present life is like, so that I may compare it to that end; because these days are evil, few, and imperfect, but those are most perfect; and then it is known that "the sufferings of the present time are not worthy to be compared with the future glory that shall be revealed in us," as is said in Rom. 8. And thus, "that I may know what is lacking to me," that is, how I am imperfect for that life. Origen says that "end" is taken here for perfection. For every art has an end which it intends, which is its perfection; and thus he says, "Make known to me my end," that is, what is the highest way of perfection in which you wish me to walk. Ps. 119: "I have seen the end of all perfection." "And the number of my days": that is, my works, which are days; as if to say: make me rightly judge my works, how much they are worth. And this, "that I may know what is lacking to me," namely, from perfection. Or it can be simply explained concerning the end of life, because, as is said in Eccl. 7, "In all your works, remember your last end." "And the number of my days," etc., that is, how long I shall live, so that I may prepare myself for repentance.

Exposition on the Psalms of David

Such, brothers, is our life, we whose existence is so transitory. Such is the game we play on earth: we do not exist, and we are born, and being born we are dissolved. We are a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. “A person’s days are as grass: as the flower of the field, so shall he flourish.” Beautifully has holy David meditated on our weakness … and he defines the days of a person as the measure of a span.

On His Brother St. Caesarius, Oration 7:19

God, who knows precisely the allotted days of each one of us, regards nothing as immeasurable. His knowledge embraces the measure of all things. To him nothing is beyond his understanding, nothing is unweighed, nothing is unmeasured, nothing is unnumbered. He says, “The very hairs of your head have been numbered.” … We know that God is said to have measured the heavens with the palm of his hand22—the palm, from thumb to little finger, being the span by which a thing is measured and its length ascertained. Those who accept this reading understand that our days are measured or numbered, and in that sense they are short. However, the all-knowing God has measured, as we said above, and fully comprehends the very heavens.… The prophet’s days are not short but great, for God has measured them with the same palm as that with which he measured the heavens.

Commentaries on the Twelve Davidic Psalms

"Behold, you have made my days old" [Psalm 39:5]. For these days are "waxing old." I long for new days "that never shall wax old," that I may say, "Old things have passed away; behold, things have become new." [2 Corinthians 5:17] Already new in hope; then in reality. For though, in hope and in faith, made new already, how much do we even now do after our old nature! For we are not so completely "clothed upon" with Christ, as not to bear about with us anything derived from Adam. Observe that Adam is "waxing old" within us, and Christ is being "renewed" in us. "Though our outward man is perishing, yet is our inward man being renewed day by day." [2 Corinthians 4:16] Therefore, while we fix our thoughts on sin, on mortality, on time, that is hastening by, on sorrow, and toil, and labour, on stages of life following each other in succession, and continuing not, passing on insensibly from infancy even to old age; while, I say, we fix our eyes on these things, let us see here "the old man," the "day that is waxing old;" the Song that is out of date; the Old Testament; when however we turn to the inner man, to those things that are to be renewed in place of these which are to be changed, let us find the "new man," the "new day," the "new song," the "New Testament;" and that "newness," let us so love, as to have no fears of its "waxing old."...This man, therefore, who is hasting forward to those things which are new, and "reaching forward to those things which are before," says, "Lord, make me to know mine end, and the number of my days, which really is, that I may know what is wanting unto me." See he still drags with him Adam; and even so he is hasting unto Christ. "Behold," says he, "you have made my days old." It is those days that are derived from Adam, those days, I say, that you have made old. They are waxing old day by day: and so waxing old, as to be at some day or other consumed also. "And my substance is as nothing before You." "Before You, O Lord, my substance is as nothing." "Before You;" who see this; and I too, when I see it, see it only when "before You."

When "before men" I see it not. For what shall I say? What words shall I use to show, that which I now am is nothing in comparison of That which truly " IS"? But it is within that it is said; it is within that it is felt, so far as it is felt. "Before You, O Lord," where Your eyes are; and not where the eyes of men are. And where Your eyes are, what is the state of things? "That which I am is as nothing."

Exposition on Psalm 39

Mortal life is a harsh condition. What else is its birth but an entry into a life of toil? Even the infant’s cry bears witness to the toil that awaits it. From this burdensome banquet no one is excused. We must drink of the chalice that Adam has filled for us. We have been fashioned by the hands of Truth; yet, on account of sin, we were cast out in the day of vanity. We have been fashioned to the image of God, but we have marred that image by sinful transgression. Thus the psalm reminds us how we have been made and to what state we have fallen.

Sermon 60:2

"Behold, you have made my days measurable." Above, the Psalmist mentioned the caution exercised through silence, the danger threatening from silence, and the remedy by which the danger is averted; here, however, he shows the necessity of the aforementioned caution, which is drawn from the misery of the present life. And concerning this he does two things. First he describes the misery of the present life. Second, he asks for a remedy against it, at "And now, what is." Concerning the first he does two things. First he describes the misery of this life with respect to life itself. Second, with respect to life's occupation, at "Surely in an image." Concerning the first he does two things. First he describes this misery with respect to life. Second he assigns the reason, at "Surely all things." He shows the misery of this life with respect to its brevity and with respect to its weakness. As to the first he says: "Lord, I asked that you would make known to me the number of my days. But are my days numerable? Yes, because behold, you have made my days measurable." Man was so constituted that if he had never sinned, he would not die, and thus his days would not be measured; but by sinning he dies, and so they can be numbered. Job 14: "The days of man are short; the number of his months is with you." But granted that life were short, it could still be so precious that it should be highly esteemed; yet even this is nothing, because "my substance and my nature and my life are as nothing before you," that is, in comparison with you, although it may appear to be something in comparison with the lowest creatures. Is. 40: "All nations are as though they were not, so are they before him." But it can be said thus: "my substance," that is, when I consider that which is before you, that is, the eternal goods which you will give to the saints, I regard my substance as nothing. Or thus: Those who consider the things of this world before you, that is, with a divine eye, regard them as nothing.

"Surely all things." Here he assigns the reason according to the letter. "All things," according to our text, is either in the nominative case singular or in the nominative case neuter gender and plural. If in the second way, then the sense is: "Surely all things"; as if to say: it is not surprising if the life of man is nothing before you, because "all things," that is, all lower things, are vanity. And therefore Jerome has: "For all things are vanity," as being, as it were, the reason for the preceding. Eccl. 1: "All things are vanity." And they are called vanity because vanity is opposed to solidity and stability; for all things that are in the world are subject to mutability, and therefore are vain. And even among them, every living man is subject to mutability, and thus is vanity. Rom. 8: "For the creature," that is, man, "was made subject to vanity, not willingly." Or according to the letter, if "all" is in the singular, then the sense is: "All vanity," that is, every vanity, "is every man living," that is, is in every man living in a worldly manner. A man is called vain from the fact that he pursues mutable things. Jer. 2: "They walked after vanities and became vain." Or thus: "Every man living," that is, carnally, "is all," that is, complete vanity.

Exposition on the Psalms of David

It seems quite clear that in most parts of the Old Testament there is little or no belief in a future life; certainly no belief that is of any religious importance. The word translated 'soul' in our version of the Psalms means simply 'life'; the word translated 'hell' means simply 'the land of the dead', the state of all the dead, good and bad alike, Sheol. [...] In many passages this is quite clear, even in our translation, to every attentive reader. The clearest of all is the cry in 89:46: 'O remember how short my time is: why hast thou made all men for nought?' We all come to nothing in the end. Therefore 'every man living is altogether vanity' (39:6). Wise and foolish have the same fate (49:10). Once dead, a man worships God no more; 'Shall the dust give thanks unto thee?' (30:10); 'for in death no man remembereth thee' (6:5). Death is 'the land' where, not only worldly things, but all things, 'are forgotten' (88:12). When a man dies 'all his thoughts perish' (146:3). Every man will 'follow the generation of his fathers, and shall never see light' (49:19): he goes into a darkness which will never end.

Reflections on the Psalms, Chapter 4: Death in the Psalms

"Albeit man walks in the Image" [Psalm 39:6]. In what "Image," save that of Him who said, "Let Us make man in Our Image, after Our Likeness." [Genesis 1:26] "Albeit man walks in the Image." For the reason he says "albeit," is, that this is some great thing. And this "albeit" is followed by "nevertheless," that the "albeit" which you have already heard, should relate to what is beyond the sun; but this "nevertheless," which is to follow, to what is "under the sun," and that the one should relate to the Truth, the other to "vanity." "Albeit," then, "that man walks in the Image, nevertheless he is disquieted in vain." Hear the cause of his "disquieting," and see if it be not a vain one; that you may trample it under foot, that you may "leap beyond it," and may dwell on high, where that "vanity" is not. What "vanity" is that? "He heaps up riches, and knows not for whom he may be gathering them together." O infatuated vanity! "Blessed is the man that makes the Lord his trust, and has not respected vanities, nor lying deceits." To you indeed, O covetous man, to you I seem to be out of my senses, these words appear to you to be "old wives' tales." For you, a man of great judgment, and of great prudence, to be sure, are daily devising methods of acquiring money, by traffic, by agriculture, by eloquence perhaps, by making yourself learned in the law, by warfare, perhaps you even add that of usury. Like a shrewd man as you are, you leave nothing untried, whereby you may pile coin on coin; and may store it up more carefully in a place of secrecy. You plunder others; you guard against the plunderer; you are afraid lest you should yourself suffer the wrong, that you yourself do; and even what you do suffer, does not correct you....Examine your own heart, and that prudence of yours, which leads you to deride me, to think me out of my senses for saying these things: and tell me now, "You are heaping up treasures; for whom are you gathering them together?" I see what you would tell me; as if what you would say had not occurred to the person described here; you will say, I am keeping them for my children? This is the voice of parental affection; the excuse of injustice. "I am keeping them" (you say) "for my children." So then you are keeping them for your children, are you? Did not Idithun then know this? Assuredly he did; but he reckoned it one of the things of the "old days," that have waxed old, and therefore he despised it: because he was hastening on to the new "days."...

Exposition on Psalm 39

"Surely in an image." Here he shows the misery of the human condition with respect to occupation; and concerning this he does three things. First he shows that there is something in man that ought to resist vanity. Second he shows in general the vanity of his occupation, at "but in vain." Third he shows the same in particular, at "he heaps up treasures." He says therefore: "Every man is vanity; yet there is something fixed in man that always remains in him while he passes through; and this is the image." And this can be explained in three ways. In one way, concerning the image of God, which exists insofar as man is endowed with reason. Gen. 1: "Let us make man in our image and likeness." And this image ought to resist vanity—namely, reason—and ought to exclude it, namely vanity. And this is what he says: although man is subject to vanity, he is nevertheless always endowed with reason. But because it is not determined here whose image it is, therefore note here a twofold image: one of the heavenly man, and another of the earthly man. 1 Cor. 15: "As we have borne the image of the earthly man, let us bear also the image of the heavenly." I say therefore that every man is vanity; yet every man passes through into some image, because either through good works he represents in himself the image of the heavenly man, or through evil works the image of the earthly. Or otherwise: "Image" implies likeness. Now the course of this life is directed by some knowledge, because the affections are moved according to what is known. Now there is a twofold knowledge. One by which truth is known, and this is certain. The other is through verisimilitude, and this is, as it were, the knowledge of an image, because it does not attain to truth itself but to a likeness of truth. If man attained to truth itself as it is, he would not be troubled, because he would consider the condition of this life and what we shall be after this life, and thus he would not be occupied with this life but would tend toward the things of the other life. And therefore Jerome has: "insofar as man passes through in an image, so much is he troubled," that is, insofar as man falls short of the true knowledge of truth, so much is he troubled by the occupation of this life, whether in good things or in evil. Lk. 10: "Martha, Martha, you are anxious and troubled about many things." Therefore when he does good works, he is not troubled in vain; but when he does not occupy himself with good things, then he is troubled in vain. Is. 49: "I have spent my strength in vain." And he gives an example of the occupation that troubles men, which is the occupation of avarice; this indeed most greatly troubles men. Concupiscence occupies men for a time, and similarly anger. But, as is said in Eccl. 5, "the covetous man is not satisfied with money"; and therefore concerning him he gives the example, saying, "He heaps up treasures and knows not for whom he gathers them," that is, he accumulates superfluous treasures in this life. Mt. 6: "Do not store up for yourselves treasures on earth," namely in vain and to no purpose, because you do not know for whom you are gathering them. Not for himself, because Job 27: "When the rich man falls asleep, he takes nothing with him." Therefore for others, but he does not know for whom; because sometimes he does not gather for children, because they do not survive him; and if they do survive, he nevertheless does not know what sort they will be, because sometimes they are against their parents.

Exposition on the Psalms of David

We will have to say that if we give in to troubles, we do not believe in him insofar as he is endurance; and if we are weak, we have not believed in him insofar as he is strength.

Commentary on the Gospel of John 19:157

Our hope and our patience is Christ; he is our redemption; he is our expectation.… Look on us, Lord, when you come in judgment; let your mercy look on us.… In the power of your mercy lies the substance of our soul and life. We must not fear physical death; rather, we should fear him who can save or destroy our soul. Our soul’s substance is that virtue that God has poured into hearts made in the image of himself.

Commentaries on the Twelve Davidic Psalms

"And now" [Psalm 39:7]. "And now," says this Idithun,— looking back on a certain "vain" show, and looking up to a certain Truth, standing midway where he has something beyond him, and something also behind him, having below him the place from which he took his spring, having above him that toward which he has stretched forth—"And now," when I have "over-leaped" some things, when I have trampled many things under foot, when I am no longer captivated by things temporal; even now, I am not perfect, "I have not yet apprehended." [Philippians 3:13] "For it is by hope that we are saved; but hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it." [Romans 8:24-25] Therefore he says: "And now what wait I for? Is it not for the Lord?" He is my expectation, who has given me all those things, that I might despise them. He will give unto me Himself also, even He who is above all, and "by whom all things were made," [Colossians 1:16] and by whom I was made among all; even He, the Lord, is my Expectation! You see Idithun, brethren, you see in what way he waits for Him! Let no man therefore call himself perfect here; he deceives and imposes upon himself; he is beguiling himself, he cannot have perfection here, and what avails it that he should lose humility?...

"And my substance is ever before You." Already advancing, already tending towards Him, and to some extent already beginning to "be," still (he says ) "my substance is ever before You." Now that other substance is also before men. You have gold, silver, slaves, estates, trees, cattle, servants. These things are visible even to men. There is a certain "substance that is ever before You."

Exposition on Psalm 39

"And now, what is my expectation," etc. Here he asks God's help against misery. And first he sets forth the confidence from which his prayer proceeds. Second he sets forth his prayer, at "From all my iniquities." Third he asks to be heard, at "Hear." Sometimes a man is in misery; and then either he trusts to be freed by himself, or by another. If he trusts to be freed by himself, he does not wait for another but has recourse in himself. If by another, then he waits, because he hopes to be helped by another. So it is in this misery, because his days are short, and he does not trust in himself, but says with Job 6: "Behold, there is no help for me in myself"; but he awaits help from God. Hence he says, "What is my expectation? Is it not the Lord?"; as if to say: he alone can free me, because he alone is above all truth, who alone is truth. Is. 30: "Blessed are all who wait for him." In expectation there is also delay; as if to say: I will wait. Hab. 2: "If it makes delay, wait for it." "And my substance is with you." Here is set forth the reason for the confidence he has in God. It is natural that a man should trust in the God with whom he places what he has. He therefore who places all that he has in God can trust in God. And therefore he says: "My substance is with you"; as if to say: even if in myself I am nothing, yet whatever I hope to be and whatever I have is in you. Heb. 10: "Knowing that you have a better and an enduring substance." Mt. 6: "Store up for yourselves treasures in heaven." 2 Tim. 1: "I know whom I have believed, and I am certain." The Gloss explains this of Christ. "My substance is with you," that is, you, Christ, will take from my flesh, because "he was made of the seed of David according to the flesh," Rom. 1.

Exposition on the Psalms of David

It is not merely one lapse that he is confessing, for he prays to be forgiven all his iniquities. He knows that without God’s forgiveness no one can be saved. For we were born in sin. We have inherited a stain. Our human condition has a congenital tendency to sin.

Commentaries on the Twelve Davidic Psalms

"Deliver me from all my transgressions" [Psalm 39:8]. I have "over-leaped" a great deal of ground, a very great deal of ground already; but, "If we say that we have no sin, we deceive ourselves, and the Truth is not in us." [1 John 1:8] I have "over-leaped" a great deal: but still do I "beat my breast," and say, "Forgive us our debts, as we forgive our debtors." [Matthew 6:12] Thou therefore art "my expectation!" my "End." For "Christ is the end of the Law unto righteousness, unto every man that believes." [Romans 10:4] From all mine offenses: not only from those, that I may not relapse into those which I have already "over-leaped;" but from all, without exception, of those on account of which I now beat my breast, and say, "Forgive us our debts." "Deliver me from all mine offenses:" me being thus minded, and holding fast what the Apostle said, "As many of us as be perfect, let us be thus minded." [Philippians 3:15] For at the time that he said that he was not "already perfect," he then immediately goes on and says, "As many of us as be perfect, let us be thus minded."...Are you then, O Apostle, not perfect, and are we perfect? But has it escaped you, that he did just now call himself "perfect"? For he does not say, "As many of you as are perfect, be ye thus minded;" but "As many of us as be perfect, let us be thus minded;" after having said a little before, "Not that I have already attained; either am already perfect." In no other way then can you be perfect in this life, than by knowing that you cannot be perfect in this life. This then will be your perfection, so to have "over-leaped" some things, as to have still some point to which you are hastening on: so as to have something remaining, to which you will have to leap on, when everything else has been passed by. It is such faith as this that is secure; for whoever thinks that he has already attained, is "exalting himself," so as to be "abased" hereafter. [Luke 18:14] ...

Exposition on Psalm 39

Although this holy man was conducting himself in noble devotion, he still asks to be freed from all of his iniquities by the Lord’s mercy.

Explanation of the Psalms 39:9

"From all." Above, the Psalmist set forth the confidence he had in God when he said, "And now, what is my expectation," etc.; here, however, he sets before God his petition. And concerning this he does three things. First he asks God for the removal of guilt. Second he asks for the removal of punishment. Third he assigns the reason for the conjunction of these petitions. The second, at "Remove." The third, at "On account of iniquity." Concerning the first he does two things. First he makes his petition. Second he alleges the merit of being heard, at "You have given me as a reproach." He says therefore, "From all my iniquities," etc. Where it should be noted that this petition is commendable on account of the thing requested, which is necessary, namely to be freed from sin. Job 11: "If you put away the iniquity that is in your hand, and let not wickedness dwell in your tabernacle, then in justice you shall lift up your face without blemish." Second, because he does not ask on account of his own merits but asks that it be given him by God. Is. 43: "I am he who blots out your iniquities for my own sake." Third, because he asks to be freed from all of them; because it is impious to ask pardon from God for sins if total deliverance is not hoped for from him. Jn. 7: "I have made a whole man sound on the Sabbath." Hence he says, "From all my iniquities deliver me"; as if to say: I do not ask to be freed from one sin only, but from all. Ezek. 36: "You shall be cleansed from all your defilements." Ps. 25: "Forgive all my sins." Merit is taken from the part of the one who suffers. Tob. 3: "You forgive all the sins of men in tribulation." And therefore first he shows what he endures; second he shows the patience he had; third he assigns the cause. He says therefore, "You have given me as a reproach to the fool," which can be understood in two ways. In one way, that the reproach is a punishment inflicted on him by God, because just as the proper reward of the virtuous person is honor, so the punishment of sin is reproach. Mal. 2: "You have scandalized many in the law." In another way, that God caused it, that is, the patience, not the reproach, but the occasion of reproach from the fact that he now begins to despise earthly things, which the foolish and unwise regard as a reproach on account of the patience he exercises.

Exposition on the Psalms of David

For my part, I realized that this happens to me with your permission, and I waited longer in the knowledge that I would receive help from the same quarter from which comes also the allowance of my suffering.

Commentary on Psalm 39

"I became dumb; and I opened not my mouth" [Psalm 39:9]. But it was to guard against "the foolish man," that "I became dumb, and opened not my mouth." For to whom should I tell what is going on within me? "For I will hear what the Lord God will speak in me; for He will speak peace unto His people." But "There is no peace," says the Lord, "to the wicked." [Isaiah 48:22] "I was dumb, and opened not my mouth; because it is Thou that made me." Was this the reason that you opened not your mouth, "because God made you"? That is strange; for did not God make your mouth, that you should speak? "He that planted the ear, does He not hear? He that formed the eye, does He not see?" God has given you a mouth to speak with; and do you say, "I was dumb, and opened not my mouth, because You made me"? Or does the clause, "Because You made me," belong to the verse that follows?

Exposition on Psalm 39

The patience he had, he shows when he says, "I was dumb." A sign of patience is that when words of reproach are brought against a man, he does not return evil for evil, as Christ, 1 Pet. 2: "When he was reviled, he did not revile in return." And therefore he says, "I was dumb and did not open my mouth." And this can be referred to two things. In one way, that when he says "I did not open," he designates the continuation of patience, because although someone may seem patient for a time and be silent, afterward, having become impatient, he speaks at length. Is. 53: "He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth." Ps. 38: "But I, as a deaf man, did not hear, and as a mute not opening his mouth"; as if to say: I had patience. Or, "I was dumb" from reproaches against my neighbor, "and I did not open my mouth" against God. The cause is, "because you have done it." And this can be referred to what is said, "a reproach." The cause for bearing injuries patiently is when he considers that this happens to him by the divine judgment. David did this when he said in 2 Sam. 16: "Let him alone, that he may curse." Prov. 3: "My son, do not reject the discipline of the Lord, nor grow weary when you are corrected by him." Or it can be referred to what he says, "I was dumb, because you have done it," namely, the patience.

Exposition on the Psalms of David

The strong hand strikes as though harshly, but it is swift to heal. If it is powerful to wound, it is also powerful when it comes to applying a remedy. As the Lord says, “I will strike, and I will heal.” … This hand of the Lord took from Job all that he had and gave it all back again. In fact, he greatly added to Job’s store of good things, even doubling what he had before. Do not be troubled because David says he has fainted. A person can faint and rise up stronger than before. “The Lord lifts up all that fall and sets up all that are cast down.” Whoever is corrected will rise up with virtue.

Commentaries on the Twelve Davidic Psalms

"Remove Your stroke away from me" [Psalm 39:10]. Because it is "Thou that hast made me," let it not be Your pleasure to destroy me utterly; scourge, so that I may be made better, not so that I faint; beat me, so that I may be beaten out to a greater length and breadth, not so that I may be ground to powder. "By the heaviness of Your hand I fainted in corrections." That is, I "fainted" while You were correcting me. And what is meant by "correcting" me? Except what follows.

Exposition on Psalm 39

His second petition is about the removal of punishment. And first he sets forth the petition; second the reason for the petition. He says, "Remove from me your scourges," that is, your chastisements. And this can be explained in two ways. Either concerning bodily chastisements—and these are external, such as scourges and other adversities by which a man is chastised by God for his sins. Jer. 30: "I have struck you with the wound of an enemy." Therefore, remove these scourges from me. Likewise there are spiritual wounds, that is, interior ones, such as the remorse of conscience. Ps. 50: "I will reprove you and set it before your face." And he asks for these to be removed. According to Origen, the cause of this petition is from strength. External chastisement is very useful insofar as it is borne patiently; but when it is not borne patiently but one fails and despairs, the chastisements are harmful. 2 Cor. 2: "Console him, lest he be swallowed up by excessive sorrow." And therefore, fearing this, he asks for the scourges to be removed, because "I have failed from the force," that is, from the violence of your striking. Is. 8: "With a strong hand he instructed me." 1 Sam. 5: "The hand of the Lord was very heavy." A man fails in three ways under chastisements. One way is common to the good and the bad, which is bodily. Ps. 90: "And in your wrath we have failed." Another is the way of impatience, and this belongs to the wicked. Job 4: "Now the blow has come upon you, and you have failed." Another way belongs to the good, by which one departs from himself and tends toward God. Ps. 119: "My soul has fainted for your salvation." And in any of these ways what is said here can be understood; as if to say: therefore I ask that you remove your scourges from me, because I am corrected according to the third mode of failing; because "I have failed from the strength of your hand in reproofs." Or because I despair, according to the second mode. Or because I cannot endure, according to the first mode. Nor does it matter if it is said, according to another reading, "in reproofs I have failed," etc.

Exposition on the Psalms of David

I realize that all your scourging proves to be for a person’s correction and betterment; it is not as though you were indifferent to human beings in allowing them to suffer, instead preferring to improve their souls.

Commentary on Psalm 39

So this is what should concern us, being rescued from sins and attaining reconciliation with you, which results in complete resolution of problems, and not taking pains over other things, which are futile and useless for the painstaker, never bringing one an outcome for the pains or providing one with lasting benefit from the pains.

Commentary on Psalms 39:12c

"You with rebukes have chastened man for iniquity; You have made my life to consume away like a spider" [Psalm 39:11]. There is much that is discerned by this Idithun; by every one who discerns as he does; who overleaps as he does. For he says, that he has fainted in God's corrections; and would fain have the stroke removed away from him, "because it is He who made him." Let Him renew me, who also made me; let Him who created me, create me anew. But yet, Brethren, do we suppose that there was no cause for his fainting, so that he wishes to be "renewed," to be "created anew"? It is "for iniquity," says he, "that You have chastened man." All this, my having fainted, my being weak, my "crying out of the deep," all of this is because of "iniquity;" and in this You have not condemned, but hast "chastened" me. "You have chastened man for sin." Hear this more plainly from another Psalm: "It is good for me that You have afflicted me, that I might learn Your righteousness." I have been "afflicted," and at the same time "it is good for me;" it is at once a punishment, and an act of favour. What has He in store for us after punishment is over, who inflicts punishment itself by way of favour? For He it is of whom it was said, "I was brought low, and He made me whole:" and, "It is good for me that You have afflicted me, that I might learn Your righteousness." "You chasten man for iniquity." And that which is written, "You form my grief in teaching me," could only be said unto God by one who was "leaping beyond" his fellows; "You form my grief in teaching me;" You make, that is to say, a lesson for me out of my sorrow. It is Thou that formest that very grief itself; Thou dost not leave it unformed, but form it; and that grief, that has been inflicted by You, when formed, will be a lesson unto me, that I may be set free by You. For the word finges is used in the sense of "forming," as it were moulding, my grief; not in the sense of "feigning" it; in the same way that fingit is applied to the artist, in the same sense that figulus is derived from fingere. You therefore "have chastened man for iniquity." I see myself in afflictions; I see myself under punishment; and I see no unrighteousness in You. If I therefore am under punishment, and if there is no unrighteousness with You, it remains that You must have been "chastening man for iniquity."

Exposition on Psalm 39

"On account of iniquity you have corrected man." This is the reason why he proposes a twofold petition: because first the cause is removed, and afterward the effect is removed. Guilt is the cause of chastisements; and therefore he says that man is chastised on account of sin. Hence he says, "You have corrected," that is, chastised man, "on account of iniquity," that is, on account of his sins. And therefore first he asks for sins to be removed, because future punishments are for damnation, but the punishments of this life are for purification, as far as they go in themselves, and are for correction. Ps. 32: "Many are the scourges of the sinner." "And you have made his soul waste away like a spider." Here is set forth the manner or limit of correction: "to waste away," that is, to dry up. It can therefore be explained corporally, when it is referred to bodily tribulation, because the moisture and richness of the body is dried up, and thus life wastes away. Job 33: "His flesh shall waste away." Likewise there: "His flesh is consumed by punishments." In another way, it can be referred to the soul. In man there is spiritually a twofold richness. One is evil, through bodily pleasures. Deut. 32: "He grew fat, and forsook God his maker." And to be dried from this richness is good; and this is what he says: "You have made to waste away," that is, you have dried up my soul like a spider, from the love of carnal things; because the spider is a hot animal and is not fat, because it makes the finest threads; so the soul, separated from carnal pleasures, clings through its affection to invisible things and produces invisible works and affections. 2 Cor. 4: "While we look not at the things which are seen," etc. Or, "to waste away," that is, to dry up from the richness of devotion, as Ps. 63 says: "Let my soul be filled as with marrow and fatness"; and this is a bad drying up. This happens because the soul becomes undevout and clings to sins and lacks the richness of devotion like a spider. Likewise the web of the spider is fragile, and so the thoughts of sinners are vain. Is. 59: "They have woven webs of spiders," that is, useless and vain things, "they have made." Likewise the spider emits so much of those threads that it dies; so men die spiritually on account of the sins they commit. Jas. 1: "Sin, when it is completed, begets death." And it is read thus: "His soul, being like a spider, you have made to waste away," that is, to dry up with a good drying. "Surely every man is troubled in vain." Here is the failure of correction; because although he makes them waste away in this manner, nevertheless many remain in their malice or return to evil. And that some are not troubled in vain, this is not insofar as they are men, but insofar as they are elevated by God from earthly things to the contemplation of heavenly things.

Exposition on the Psalms of David

What the psalmist means is: As long as I am in this body, I am unhappy. Who of us could say that? If we are octogenarians, we are afraid to die; if we are centenarians and sick besides, still we cling to life and beg for respite. Why do we do that? Because sin gnaws at our conscience. We know that if we leave our body, we are going not to Christ but to hell. On the contrary, what does the apostle say? “I desire to depart and to be with Christ.” Give me freedom from anxiety, for after death I am going to be with Christ; even now I long to die. So our psalmist, because he is one who loves the Lord, cries: Unhappy man that I am, because my sojourn is prolonged!

Homily on Psalm 119[120]

"Hear my prayer, O Lord" [Psalm 39:12]. Whereof shall I rejoice? Whereof should I groan? I rejoice on account of what is past, I groan longing for these which are not yet come. "Hear my prayer, and give ear unto my cry. Hold not Your peace at my tears." For do I now no longer weep, because I have already "passed by," have "left behind" so great things as these? "Do I not weep much the more?" For, "He that increases knowledge, increases sorrow." [Ecclesiastes 1:18] The more I long for what is not here, do I not so much the more groan for it until it comes? Do I not so much the more weep until it comes?...

Exposition on Psalm 39

"Hear my prayer, O Lord, and my supplication," etc. Here he asks that his petition be admitted, where he asks to be heard. And he sets forth three things that make a petition acceptable to God. The first is the elevation of the mind to God, and this is prayer, which is the ascent of the mind to God; hence he says, "Hear my prayer, O Lord." Ps. 69: "But I direct my prayer to you, O Lord." The second is the continuance of asking, and this when he says, "and my supplication." Jas. 5: "The continual prayer of a just man avails much." The third is the abundance of tears, and he shows this when he says, "Give ear to my tears." "Be not silent." Here is set forth a sign of being heard; hence he asks that God not be silent. Now God is sometimes said to be silent with regard to the wicked, when he does not punish them, as is said in Is. 42: "I have been silent, I have always kept still, I have been patient," etc. "Be not silent," that is, do not refrain from punishment. Likewise sometimes he is silent by not consoling the good; and thus he says, "Be not silent" to my soul, but "say to my soul: I am your salvation," Ps. 35. And God does this in this life when he says to the sinner: "Your sins are forgiven you," Lk. 5. And also in the future, when he will say, "Come, blessed of my Father," etc., Mt. 25. Jerome has: "Do not be deaf to my tears," and this is connected with the preceding. "For I am a stranger with you." Here he assigns the reason for his petition; as if to say: God commanded this, Ex. 22, namely that strangers should be heard. And because I am a stranger, it is just that you hear me. I have left the world and have fled to you, and I am with you as a stranger, because in this world I do not have a lasting dwelling, but I am as a pilgrim tending elsewhere, namely to the homeland of eternal life, "as all my fathers were." For many are strangers in this world, not having affection for worldly things. "As all my fathers," namely the saints who were pilgrims, as the Apostle says, 2 Cor. 5: "Having food and wherewith to be covered, with these let us be content," 1 Tim. 6.

Exposition on the Psalms of David

Forgive me, so that I need no longer be a pilgrim and a wayfarer. Forgive me so that I may be called home from exile. If you forgive me, before I go from this place, I shall no longer be an exile and a pilgrim. Once you will have forgiven me, I will no longer be in foreign parts. I shall be a fellow citizen of your saints; I shall be with my ancestors, who were pilgrims before me and are now truly citizens. I shall be a member of God’s household. I shall not dread punishment but shall merit grace through our Lord Jesus; with whom, Lord God, be praise to you, and honor and glory forever; now and always and for ages of ages. Amen.

Commentaries on the Twelve Davidic Psalms

Grant me a little time that I may repent for my sins, for in hell no one has the power to confess his sins.

Homily on Psalm 103[104]

"Grant me some remission, that I may be refreshed before I go hence" [Psalm 39:13]. Consider well, Idithun, consider what knots those are which you would have "loosed" unto you, that you might be "refreshed before you go hence." For you have certain fever-heats from which you would fain be refreshed, and you say, "that I may be refreshed," and "grant me a remission." What should He remit, or loosen unto you, save that difficulty under which, and in consequence of which, you say, "Forgive us our debts. Grant me a remission before I go hence, and be no more." Set me free from my sins, "before I go hence," that I may not go hence with my sins. Remit them unto me, that I may be set at rest in my conscience, that it may be disburthened of its feverish anxiety, the anxiety with which "I am sorry for my sin. Grant me a remission, that I may be refreshed" (before everything else), "before I go hence, and be no more." For if you grant me not a "remission, that I may be refreshed," I shall "go and be no more." "Before I go" there, where if I go, I shall thenceforth "be no more. Grant me a remission, that I may be refreshed." A question has suggested itself, how he will be no more....What is meant then by "shall be no more," unless Idithun is alluding to what is true "being," and what is not true "being." For he was beholding with the mind, with which he could do so, with the "mind's eye," by which he was able to behold it, that end, which he had desired to have shown unto him, saying, "Lord, make me to know mine end." He was beholding "the number of his days, which truly is;" and he observed that all that is below, in comparison of that true being, has no true being. For those things are permanent; these are subject to change; mortal, and frail, and the eternal suffering, though full of corruption, is for this very reason not to be ended, that it may ever be being ended without end. He alluded therefore to that realm of bliss, to the happy country, to the happy home, where the Saints are partakers of eternal Life, and of Truth unchangeable; and he feared to "go" where that is not, where there is no true being; longing to be there, where "Being" in the highest sense is! It is on account of this contrast then, while standing midway between them, he says, "Grant me a remission, that I may be refreshed before I go hence and be no more." For if Thou "grantest me not a remission" of my sins, I shall go from You unto all eternity! And from whom shall I go to all eternity? From Him who said, I Am HE that Am: from Him who said, "Say unto the children of Israel, I Am has sent me unto you." [Exodus 3:14] He then who goes from Him, in the contrary direction, goes to non-existence....

Exposition on Psalm 39

"Forgive me." Here he asks for the hastening of his being heard; as if to say: let what I ask be done quickly. And first he sets forth the effect of the petition; second he determines the time. Hence he says, "Forgive me," namely my sins, because (Ps. 32), "Blessed are they whose iniquities are forgiven and whose sins are covered." And this so that here I may "be refreshed," namely from sin, or from the punishment that the evil one intends. Wis. 4: "But the just man, if he be taken by death, shall be in refreshment." And do this, namely forgive me, "before I depart," that is, before I withdraw from this world, because there is no remission there. Job 10: "Before I go, and return no more, to the land of darkness," etc. "And I shall be no more." This can be understood in two ways. In one way thus: forgive, etc., because after I have departed, I shall no longer be in a state where sins can be forgiven. Job 7: "My eye shall not return to see good things," namely present things. In another way thus: forgive, etc., because if I depart from this world unless you have forgiven my sins, I shall no longer be in a good state of being. Job 18: "Let his companions dwell in his tabernacle, who are not."

Exposition on the Psalms of David