Psalm 43 [MT 44]

"O God, we have heard with our ears; our fathers have told us the work that You did in their days, and in the days of old" [Psalm 44:1]. Wondering wherefore, in these days, He has seemingly forsaken those whom it was His will to exercise in sufferings, they recall the past events which they have heard of from their fathers; as if they said, It is not of these things that we suffer, that our fathers told us! For in that other Psalm also, He said this, "Our fathers trusted in You; they trusted, and Thou delivered them. But I am a worm and no man; a reproach of men, and the outcast of the people." They trusted, and Thou delivered them; have I then hoped, and have You forsaken me? And have I believed upon You in vain? And is it in vain that my name has been written in Your Book, and Your name has been inscribed on me? What our fathers told us was this:

Listen to this, all you who are heedless of your children, who ignore their singing diabolical songs, while you pay no attention to the divine stories. Those people were not like that; on the contrary, they passed their life without interruption in stories of God's great deeds and achieved a double advantage. On the one hand, it was a good experience for them to keep in mind the divine favors, and they were the better for it; on the other, their offspring gained no little grounding in the knowledge of God from these stories, and were moved to imitation of virtue. For them, you see, books were the mouths of their forebears, and these stories were a feature of every study and every employment, nothing being more agreeable or more profitable. After all, if mere adventure stories, fables and fictions generally divert the listeners, much more do these stories reveal his beneficence, power, wisdom and care, stimulate the listener with enjoyment and make them more observant. You see, those who were present during the events and eyewitnesses passed them on for our hearing, and hearing is equally effective for faith development as sight.

The majesty that with the Father dwelled, His spirit and thought, the way of his designs, Which made not by his hand or spoken word, Breathed from the Father's heart, declared his will.

Above, the Psalmist showed his desire for God; here, however, he proceeds to pray against the affliction of the whole people. The title: "Unto the end, a Psalm for the sons of Korah, unto understanding." The sons of Korah are the sons of the Passion of Christ; and these are properly the martyrs, because they imitate Christ. 1 Pet. 2: "Christ suffered for us," etc. And therefore it properly suits the martyrs. It is true that all good things, temporal and spiritual, are given by God. Temporal things are lesser goods; spiritual things, however, are greater. A father gives small things to small children, but great things to the mature. And God does likewise; for when men were in the state of little children, he gave them small things, that is, temporal things, as is evident in the Old Testament. Gal. 3: "They were like little children under a tutor," that is, under the observances of the law. Is. 1: "If you are willing and listen to me, you shall eat the good things of the land." But now, to those who are mature in the New Testament, temporal things are not promised, but harsh afflictions, and this under the hope of spiritual things. Lk. 6: "Blessed shall you be when men shall hate you," etc. And thus the intention is first to draw the men of the New Testament away from the appetite for earthly prosperity promised in the Old Testament. This Psalm is therefore divided into three parts. First he treats of past prosperity. Second, of present adversity, at "But now you have cast us off." Third, he asks for help against these things, at "Arise." Concerning the first he does two things: first he enumerates the benefits bestowed on the ancients; second he shows that he has hope for greater things, at "You yourself are." Concerning the first he does three things: first he introduces the report of the benefits; second, the time, at "The work which"; third he sets forth the benefit itself, at "Your hand." Concerning the first, he first proposes the manner of hearing; second, from whom they heard. He begins with the invocation of the divine name, when he says, "O God." And this Psalm proceeds in the manner of a prayer, which is the ascent of the mind to God; or because in this Psalm he treats of prosperous and adverse things. In adversity a man has regard for God as a defender. Ps. 120: "To the Lord, when I was in tribulation," etc. In prosperity he invokes God with joy. Sir. 26: "As one who is thirsty enters joyfully to a fountain." "We have heard." Hearing is necessary for wisdom. Sir. 6: "If you love to hear, you shall be wise." And it is also necessary for the wise. Prov. 1: "A wise man hearing shall be wiser." Likewise it is necessary for everyone, because no one is sufficient to devise all things that pertain to wisdom; and therefore no one is so wise that he cannot be instructed by another, because if he hears good things, he is helped by receiving them; if he hears bad things, he is helped by learning better. "With our ears." He hears with his own ears who hears with ears subject to reason. Hence a man is called such insofar as he has reason. When the ears are subject to reason, they are human; when they are not subject to reason, they are brutish. Lk. 8: "He who has ears to hear, let him hear," that is, let him consider. "Our fathers have declared to us." Here he shows that he heard from those who wished to teach the truth, because they are fathers. Deut. 32: "Ask your fathers," etc. Likewise, from those who were able to teach the truth, because they were ancient. Job 12: "In the ancient is wisdom." "The work that you wrought in their days." Here he sets forth the time in which he heard these things. Certain benefits are ancient, which they themselves saw; hence he says, "And in the days of old."

"Your hand destroyed the nations; and You planted them: Thou weakened the peoples, and cast them out" [Psalm 44:2]. That is to say: "You drove out 'the peoples' from their own land, that You might bring 'them' in, and plant them; and might by Your mercy establish their kingdom." These are the things that we heard from our fathers. But perhaps it was because they were brave, were men of battle, were invincible, were well-disciplined, and warlike, that they could do these things. Far from it. This is not what our fathers told us; this is not what is contained in Scripture. But what does it say, but what follows?

So which triumphs is he recalling? Which successes? Some in Egypt, some in the desert, some in the land of promise, but especially those in the promised land.… They had no need of weapons; instead, they captured cities by a mere shout, and crossing the Jordan they overran the first city that stood in their way, Jericho, as though by dancing rather than fighting. I mean, they went out fitted with weapons not as if for battles but for a festival and dance, bearing arms for appearance's sake rather than security; wearing sacred robes and having the Levites preceding the army, they encircled the wall. It was a marvelous and extraordinary sight to see, so many thousands of soldiers marching in step and order, in silence and utter regularity, as though no one was about, with that daunting harmony of trumpets keeping everything in time.

You, O Lord, he is saying, drove out from here the Canaanites along with the other nations, settling our ancestors in their place: it was not by trusting in strength or depending on armor that they emerged stronger that such people, but led by your grace they felled some and took others into slavery, since you accorded them a special relationship with you—the meaning of "you took delight in them."

"Your hand." Here he sets forth the benefit itself. Second he sets forth the order of the benefit, and the cause of the benefit. In the benefit we consider the work and the fruit of the work. The work of divine power is that he drove out the nations before them; hence he says, "Your hand," that is, your power. For by bodily members in God is signified the action that we exercise through them. He destroyed the nations, that is, he destroyed the inhabitants of the Promised Land, even physically. Ps. 59: "Scatter them by your power." The fruit is that they succeeded them. Job 34: "He shall crush many and innumerable, and make others stand in their place." Therefore he says, "And you planted them." Ex. 15: "You shall bring them in and plant them," etc. What is planted takes root so as to bear fruit. Is. 5: "I expected that it would bring forth grapes, and it brought forth wild grapes." "You afflicted the peoples." Here is the manner and order of the benefit: because they were not destroyed all at once, since the land would have been uncultivated and wild beasts would have multiplied; and therefore he gradually consumed them. Hence he says, "You afflicted the peoples," both through wars and through wild beasts and hornets. Josh. 24: "I sent hornets before you." Wis. 12: "You sent wasps as forerunners of your army." "And you drove them out," thus gradually afflicting them. Ps. 78: "He drove out the nations before them."

Our ancestors, as heirs and next of kin of the patriarchs, were planted in the promised land. They did not gain this by any merits of their own. It was not Moses who led them in, for fear they should attribute it to the Law and not to grace. For the Law examines our merits; but grace looks to faith. How excellently the apostle has followed the faith of his ancestors when he says, "he that plants is nothing, he that waters is nothing. It is God who gives the increase." It was not Joshua, son of Nun, even though he led the people in and planted them—but God who gave the increase. To him first be the glory.

When God is pleased with us, it is because he has given us the grace to be pleasing to him. Scripture teaches us that this is a gift specially bestowed on people in pure and utter kindness and not to be arrogantly usurped.

"For they gat not the land in possession by their own sword, neither did their own arm save them; but Your right hand, and Your arm, and the light of Your countenance" [Psalm 44:3]. Your "right hand" is Your Power: Your "arm" is Your Son Himself. And "the light of Your countenance." What means this, but that You were present with them, in miracles of such a sort that Your presence was perceived. For when God's presence with us appears by any miracle, do we see His face with our own eyes? No. It is by the effect of the miracle He intimates to man His presence. In fact, what do all persons say, who express wonder at facts of this description? "I saw God present." "But Your right hand, and Your arm, and the light of Your countenance; because You pleased in them:" i.e. so dealt with them, that You were well-pleasing in them: that whoso considered how they were being dealt with, might say, that "God is with them of a truth;" and it is God that moves them.

"For not by their own sword did they possess the land." Here is set forth the cause of the benefit. And first he excludes the supposed cause; second he sets forth the true cause. The supposed cause could be the strength of the people, that they had driven them out; and therefore, removing this, he says, "Not by their own sword," etc. There is a twofold strength of man: one from experience with arms, and this he excludes: "Not by their own sword did they possess the land." Jth. 7: "The children of Israel do not trust," etc. And there follows: "They conquered not with the sword." The other is natural strength; and this he excludes, saying, "And their own arm did not save them," that is, their power. Ps. 33: "A king is not saved by a great army." Deut. 32: "Lest they should say: Our hand is exalted, and the Lord has not done all these things." The true cause, however, is that it was done by God; hence he says, "But your right hand," etc. And he sets forth four things: three pertaining to the execution and the fourth to the effect. If a king wishes to help someone, he does three things for him. First he gives him favor; second he expends the help of his work; third he gives counsel in directing. God did likewise for them. For first he was favorable to them and gave them prosperity; and this is signified by the right hand, by which prosperity is signified. Ex. 15: "Your right hand is made glorious." Likewise he gave them help; and this is signified by the arm. Lk. 1: "He has shown might with his arm." Third, he directed them, at "And the light of your countenance," that is, proceeding directly from your providence. The fourth pertains to the effect: "Because you were pleased with them"; as if to say: why did you do these things for us? Was it on account of our merits? No. Deut. 9: "Do not say in your heart, when the Lord your God shall have destroyed them in your sight: For my justice the Lord brought me in to possess this land." But this was on account of the grace of God: "Because you were pleased," etc.; that is, it was your good pleasure, O God, in them. Mt. 11: "Because such was your good pleasure before you."

"What? Was He then other than now He is?" Away with the supposition. For what follows?

"You are Yourself my King and my God." [Psalm 44:4]. "You are Yourself;" for You are not changed. I see that the times are changed; but the Creator of times is unchanged. "You are Yourself my King and my God." You are wont to guide me: to govern me, to save me. "You who commandest salvation unto Jacob." What is, "You who commandest"? Even though in Your own proper Substance and Nature, in which You are whatsoever You are, You were hid from them; and though You did not converse with the fathers in that which You are in Yourself, so that they could see You "face to face," yet by any created being whatsoever "You command salvation unto Israel." For that sight of You "face to face" is reserved for those set free in the Resurrection. And the very "fathers" of the New Testament too, although they saw Your mysteries revealed, although they preached the secret things so revealed to them, nevertheless said that they themselves saw but "in a glass, darkly," but that "seeing face to face" [1 Corinthians 13:12] is reserved to a future time, when what the Apostle himself speaks of shall have come. "When Christ our life shall appear, then shall you also appear with Him in glory." [Colossians 3:4] It is against that time then that vision "face to face" is reserved for you, of which John also speaks: "Beloved, we are now the sons of God: and it does not yet appear what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is." [1 John 3:2] Although then at that time our fathers saw You not as You are, "face to face," although that vision is reserved against the resurrection, yet, even though they were Angels who presented themselves, it is Thou, "Who commandest salvation unto Jacob." You are not only present by Your own Self; but by whatsoever created being You appeared, it is Thou that dost "command" by them, that which You do by Your own Self in order to the salvation of Your servants: but that which they do whom Thou "commandest" it, is done to procure the salvation of Your servants. Since then You are Yourself "my King and my God, and You command salvation unto Jacob," wherefore are we suffering these things?

You are the same even now, Lord, he is saying, ruling in similar fashion, overpowering in a similar fashion, exercising the same force, your nature undergoing no change. For you simply a word suffices for salvation: give the nod, and the people will enjoy it.

"You yourself are." Here is set forth the hope he has for a greater benefit, which arises from hope in God himself. And therefore he does three things. First he proposes the cause of hope; second, confidence, at "Through you we shall push back our enemies"; third, thanksgiving, at "In God we shall glory." Concerning the first he does three things. First he sets forth the immutability of God; second, his governance; third, the experience of divine help. He shows the immutability of God, because God did this for the fathers; and again, because his power has not diminished, and therefore he can do even greater things for them. Hence he says, "You yourself are my king and my God," who are not diminished. Likewise the care of man also pertains to you as it did then; hence he says, "My king," who defends and governs, "and my God," who provides for me. Deut. 6: "Hear, O Israel," etc. Therefore I trust, as they also trusted. Likewise from experience, because you alone are the one who saves; hence he says, "Who commands the salvation of Jacob." And he says this because formerly he saved through others, but here he himself saves. Is. 25: "Behold, this is our God; we have waited for him, and he will come and save us."

But perhaps it is only what is past that has been described to us: but nothing of the kind is to be hoped for by us for the future. Nay indeed, it is still to be hoped for. "Through Thee will we winnow away our enemies" (ver. 5). Our fathers then have declared to us a work that Thou didst "in their days, and in the days of old," that Thy hand destroyed the Gentiles: that Thou "didst cast out the peoples; and didst plant them." Such was the past; but what is to be hereafter? "Through Thee we shall winnow away our enemies." A time will come, when all the enemies of Christians will be winnowed away like chaff, be blown like dust, and be cast off from the earth. ...Thus much of the future.

In the Scriptures it is often the custom for horns to designate the eminence of faith and of the virtues with which we ought to strike out against and overcome the hostile advances of our ancient enemy, joining the prophet in saying to the Lord, "Through you we will fight against our enemies with the horn."

"Through you we shall push back our enemies." Here he sets forth the confidence he has in God. And first he proposes what he hopes; second he shows that he attributes this to God; third he sets forth the cause. He hopes for help against enemies, against whom he has a twofold help: one, that he may conquer the enemy; and as to this he says, "Through you," that is, by your power, not by our own, "we shall scatter with our horn," that is, our enemies, whether in the present or in the future. And he says "horn," by way of likeness, because the attacking power of the ox is in its horn. And he says "we shall scatter," because on the threshing floor the chaff is separated from the wheat; so at the judgment the evil will be taken away and the good will remain. The other help is that he not be conquered by the enemy; and as to this he says, "In your name we shall despise those who rise up against us," that is, by your power we shall despise all our enemies in the future or in the present, because they could do us no harm.

Thus much of the future. "I will not trust in my bow," even as our fathers did not in "their sword. Neither shall my sword help me" [Psalm 44:6].

Behold, this is the true and the Christian humility. In this you will best govern both yourself and those in your charge. In this you will be able to achieve victory over every vice, by attributing to God rather than to yourself the fact that you have won. The reason why our vices recover their strength at the very moment when they have almost been subdued is, in my opinion, only because we do not say to God what his warrior David said when fighting the wars of the Lord: "Through you," he said, "we have struck down our foes; and through your name we trample down our adversaries." And again: "No one prevails by his own strength. The Lord makes his adversary weak." But perhaps I shall receive the answer: "Are we then not to offer thanks to God, not to render praises?" I think so, but the trouble is that when we do it, we do it in words only, and inwardly: to God we offer thanks in private, to ourselves in public. We render praise to God on our lips, but to ourselves both on our lips and in our heart. This is what often raises up the enemy when he is already humbled, for the sin of our vanity is his strength.

"For not." In the preceding verse the Psalmist set forth the hope of repelling enemies; here, however, he shows the reason for what was said, namely what he said, "Through you our enemies," and therefore he shows that he does not hope in himself: because "nor in my bow." For in 1 Sam. 2 it is said: "The bow of the mighty is overcome." Likewise he does not hope even in the sword; hence, "And my sword shall not save me." Ps. 37: "Let their sword be broken." For with these two one fights: namely, with the bow against those at a distance; hence by the bow is designated man's cunning, by which he provides for himself in the future; as if to say: I do not hope in my own foresight. With the sword one fights against those nearby, in which is designated power; as if to say: nor do I hope in my own power, but in you.

"For Thou hast saved us from our enemies" [Psalm 44:7]. This too is spoken of the future under the figure of the past. But this is the reason that it is spoken of as if it were past, that it is as certain as if it were past. Give heed, wherefore many things are expressed by the Prophets as if they were past; whereas it is things future, not past facts that are the subject of prophecy. For the future Passion of our Lord Himself was foretold: and yet it says, "They pierced My hands and My feet. They told all My bones;" not, "They shall pierce," and "shall tell." "They looked and stared upon Me;" not "They shall look and stare upon Me." "They parted My garments among them." It does not say, "They shall part" them. All these things are expressed as if they were past, although they were yet to come: because to God things to come also are as certain as if they were past. ...It is for this reason, in consequence of their certainty, that those things which are yet future, are spoken of as if past. This it is then that we hope. For it is, "Thou hast saved us from our enemies, and hast put them to shame that hated us."

Whence do you have this hope? From God. And he shows this through experience. "For you have saved us from those who afflict us": either in the present, because even if they harm us bodily, they nevertheless cannot harm us spiritually; or in the future. The saints are afflicted in two ways: sometimes in bodily things, by words or by deeds. 1 Sam. 1: "Her rival also afflicted her." Sometimes they are afflicted spiritually, when those who dwell near them sin. And from these afflictions they are freed by God. "And those who hate us you have put to shame," since they cannot achieve their intention against us; and they are confounded here, and shall be confounded in the future. Is. 41: "Behold, all shall be confounded and ashamed, all who fight against you."

The rich glory in their wealth; the luxurious in their dinner parties; the impure glory in night and darkness; the powerful glory in this life that has nights. But the just does not glory in this life but in the Lord God whom he strives to please in all that he does.

"In God will we boast all the day long" [Psalm 44:8]. Observe how he intermingles words expressive of a future time, that you may perceive that what was spoken of before as in past time was foretold of future times. "In God will we boast all day long; and in Thy name will we confess for ever." What is, "We shall boast"? What, "We shall confess"? That Thou hast "saved us from our enemies;" that Thou art to give us an everlasting kingdom: that in us are to be fulfilled the words, "Blessed are they that dwell in Thine house: they will be always praising Thee."

Blessed is the one engaged in praise the whole day, namely, through his life, which lacks the uproar of emotions and is filled with an understanding of God.

"In God." Here thanksgiving is set forth. And first he sets forth the praise by which they themselves shall be praised. Second he sets forth the praise by which they themselves shall praise. For in the first they shall both praise and be praised; therefore he says, "all the day," that is, for eternity. And this praise is holy, because it is not in themselves but in God. Jer. 17: "You are my praise." Ps. 150: "Praise the Lord in his holy ones." Likewise it will be continual, because "all the day" of eternity. Ps. 84: "Better is one day in your courts than a thousand." They shall be praised, I say, by Christ. Mt. 10: "Whoever shall confess me before men, I will confess," that is, I will praise him, "before my Father." Jerome has, "In God they shall praise," because the saints in heaven shall praise God by contemplating his goodness, and they shall give thanks, being grateful for his benefits.

Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? "But now Thou hast cast us off, and put us to shame" [Psalm 44:9]. Thou hast "put us to shame" not before our own consciences, but in the sight of men. For there was a time when Christians were persecuted; when in every place they were outcasts, when in every place it used to be said, "He is a Christian!" as if it conveyed an insult and reproach. Where then is He, "our God, our King," who "commands salvation unto Jacob"? Where is He who did all those works, which "our fathers have told us"? Where is He who is hereafter to do all those things which He revealed unto us by His Spirit? Is He changed? No. These things are done in order to "understanding, for the sons of Korah." For we ought to "understand" something of the reason, why He has willed we should suffer all these things in the mean time. What "all things"? "But now Thou hast cast us off and put us to shame: and goest not forth, O God, in our powers." We go forth to meet our enemies, and Thou goest not forth with us. We see them: they are very strong, and we are without strength. Where is that might of Thine? Where Thy "right hand," and Thy power? Where the sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where Amalek's resistance subdued by the sign of the Cross? "And Thou, O God, goest not forth in our powers."

"But now." Here he sets forth the adversity of the saints of the New Testament. And first he sets forth the adversity they suffer. Second he sets forth their patience and steadfastness, at "All these things have come upon us." Concerning the adversity of the saints, he first touches on the cause of the adversity: namely, the withdrawal of divine help. Second he touches on the order, at "You have turned us back." A holy man has three things in God: namely, refuge. Ps. 90: "Lord, you have been our refuge." Prov. 18: "The name of the Lord is a strong tower; the just man runs to it and shall be exalted." Second, he has glory in God. Ps. 3: "You are my glory." Third, help itself. Ps. 121: "My help is from the Lord." Sometimes, however, in external things it appears that a man does not have refuge in God; and therefore he says, "But now you have cast us off," because formerly you were our refuge. And this insofar as you do not defend us from the one who assails us. Lam. 2: "The Lord has cast off his altar." Yet he has not cast off in respect to interior things, because "the Lord will not cast off his people," Ps. 94. Likewise, "You are not my glory," because "you have put us to shame"; you seem to shame us in external things, when you allow our humiliation. Likewise you used to counsel and help; but now you do not, because "you will not go forth, O God, with our armies." And he speaks after the manner of a general. It was the custom in the Old Testament that when God aided the people fighting, then God went forth before the people. Hab. 3: "You went forth for the salvation of your people," etc. This, however, does not signify local movement in God, but the proceeding of his providence toward external things. Now, however, God does not go forth, while he permits us to succumb to our enemies. And he does this to draw us away from earthly things, because if there were always prosperity in temporal things, man would serve God for them. And if this were our intention, it would be frustrated in those things. Therefore, so that our love may not be mercenary and our intention may not be directed to bodily things, he withdraws these from his friends.

One who is carried off by people is not necessarily conquered. Take, for example, Paul. He rejoices in his sufferings. He glories in being let out through a window and lowered in a basket. Look at holy Jeremiah, holy Ezekiel, holy Daniel. These were led into captivity and plundered by the Assyrians. But their own personal faith was never taken captive. They never sinned against the Lord's covenant.

"You have turned us away backward in presence of our enemies" [Psalm 44:10], so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered. "And they which hate us spoiled for themselves." What did they "spoil" but ourselves?

"You have turned us back." Here is set forth the order of the adversity of holy men, with respect to two things: namely, with respect to the consolation they do not have, and with respect to the affliction they suffer. Men who go to battle flee, are captured, are killed, are scattered, and are sold. As to the first he says, "You have turned us back before our enemies," that is, you have made us flee. Deut. 28: "By one way you shall go out against them, namely the enemies, and by seven ways you shall flee." This pertains especially to the holy martyrs, because in persecution some, unable to endure, turned away from the faith. 2 Pet. 2: "It would have been better for them not to have known the way of justice than, after knowing it, to turn back." Some fled. Mt. 10: "If they persecute you in one city, flee to another." As to the second he says, "And those who hate us have plundered for themselves." Tob. 3: "We have been given over to plundering." Is. 42: "But this is a people plundered and laid waste." This also happens to the saints, because some were plundered by the Devil, namely those who denied the faith; likewise some were captured by enemies while fleeing.

"You have given us like sheep appointed for meat, and hast scattered us among the nations" [Psalm 44:11]. We have been "devoured" by "the nations." Those persons are meant, who, through their sufferings, have by process of assimilation, becomes part of the "body" of the Gentile world. For the Church mourns over them, as over members of her body, that have been devoured.

What is the meaning of "like sheep for slaughter"? Making us vulnerable to attack, presenting us as insignificant. Some sheep, you see, those suited to breeding are for purchase; others, … whether from age or sterility, are useful only for eating. And what was actually worse, their being scattered even among the nations, which was hardest of all for them, their not being able to observe the Law in all precision there and being divorced from their ancestral way of life. And not in one race, he is saying, but in all parts; we are on the verge of only one thing, and that is being abused, whereas we do not have the strength for taking vengeance or lifting a hand in resistance. This fate, you see, illustrates the likeness of sheep.

As to the third he says, "We have been made a reproach," and this because they killed us bodily. As to the fourth he says, "And among the nations you have scattered us," because literally this happened to the Jews. Deut. 28: "You shall be scattered to every wind," etc. Similarly, the holy martyrs were scattered.

"You have sold Your people for no price" [Psalm 44:12]. For we see whom You have made over; what You have received, we have not seen. "And there was no multitude in their jubilees." For when the Christians were flying before the pursuit of enemies, who were idolaters, were there then held any congregations and "jubilees" to the honour of God? Were those Hymns chanted in concert from the Churches of God, that are wont to be sung in concert in time of peace, and to be sounded in a sweet accord of the brotherhood in the ears of God?

It is our custom, remember, to give away even without cost things that are worthless and insignificant, whereas what we put great store by we sell at a high price, should we sell at all, but make available even gratis what we put little store by.… Now, if disposing of something below cost demonstrates its lack of value, much more so to take nothing for it, no charge. So this is what he is saying: just as if someone were to let their possessions go without charge, so you too allowed us to be of no value, you spurned us completely.

As to the fifth he says, "You have sold your people for no price," because the martyrs were killed for no price, that is, no great price. In this it is shown that they were held as worthless. Is. 52: "You were sold for nothing, and there was no great number in exchange for them." Jerome has, "You did not profit." A usurer gives little and receives much; as if to say: not many profited there, because few were converted at that time; hence more died than were converted. Or, "there was not a great number" of others who sang psalms to God at their death. Lam. 1: "The ways of Zion mourn, because there are none who come to the solemn feast."

"You made us a reproach to our neighbours; a scorn and a derision to them that are round about us" [Psalm 44:13].

"You have made us." Above, the Psalmist set forth the oppression of the saints; here he sets forth their vilification. And first he sets forth the vilification they suffered outwardly. Second he shows what results from this in the heart, at "All the day my shame." Concerning the first he sets forth the process of vilification from the point of view of the baseness of men and from the point of view of the baseness of the thing. From the point of view of the baseness of men, it is that first a reproach is spoken to someone, namely that he is a thief or an adulterer. Second he suffers this as a mockery. Third it grows into a byword, that is, into infamy. From the point of view of persons: first from his companion; second it passes to others; third it is spread abroad. And as to the first he says, "We have been made a reproach to our neighbors," that is, to brothers and relatives, because the saints were called sacrilegious, murderers, or other such things. And this mocking is done by gestures; hence he says, "a scoff." And by words; hence he says, "and a derision." A scoff is when someone mocks by wrinkling his nose. Derision is when with amusement or laughter he speaks things that pertain to blame. Jer. 20: "I am made a derision; all the day long everyone scoffs at me." And he says, "to those who are round about us"; as if to say: not only to neighbors, but now to others we have become an object of reproach and shame. Thus also the holy martyrs were derided by all. 1 Cor. 4: "We have become as the refuse of this world."

"You made us a similitude among the heathen" [Psalm 44:14]. What is meant by a "similitude"? It is when men in imprecating a curse make a "similitude" of his name whom they detest. "So may thou die;" "So may thou be punished!" What a number of such reproaches were then uttered! "So may thou be crucified!" Even in the present day there are not wanting enemies of Christ (those very Jews themselves), against whom whenever we defend Christ, they say unto us, "So may thou die as He did." For they would not have inflicted that kind of death had they not an intense horror of dying by such a death: or had they been able to comprehend what mystery was contained in it. When the ointment is applied to the eyes of the blind man, he does not see the eye-salve in the physician's hand. For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. "You made us a similitude among the heathen; a shaking of the head among the peoples," a "shaking of the head" by way of insult. "They spoke with their lips, they shook the head." This they did to the Lord: this to all His Saints also, whom they were able to pursue, to lay hold of, to mock, to betray, to afflict, and to slay.

As to the third they are mocked, because people speak of them as they would sing; hence he says, "You have made us a byword among the nations." When evil is inflicted on someone, it becomes a proverb, and people say: may the same happen to you as happened to such a person. And thus one who is mistreated is made a reproach. Perhaps some said: may the same happen to you as to Lawrence and the others. And therefore he says, "You have made us a byword among the nations," that is, as an example of evil and reproach. Job 17: "He has made me a byword of the people, and I am an example before them." 1 Kgs. 9: "This house shall be an example." Likewise this is done by deed and by gesture; hence he says, "a shaking of the head among the peoples." Mt. 27: "Those passing by blasphemed him, shaking their heads." Ps. 22: "They spoke with their lips and shook their heads." Or, "You have made us," that is, into the likeness of Christ, that is, you have caused us to suffer what Christ suffered; as if to say: just as the nations shook their heads at Christ in blasphemy, so they have done to us.

"My shame is continually before me; and the confusion of my face has covered me." "For the voice of him that reproacheth and blasphemeth": that is to say, from the voice of them that insult over me, and who make it a charge against me that I worship Thee, that I confess Thee! and who make it a charge against me that I bear that name by which all charges against me shall be blotted out. "For the voice of him that reproacheth and blasphemeth," that is, of him that speaketh against me. "By reason of the enemy and the persecutor." And what is the "understanding" conveyed here? Those things which are told us of the time past, will not be done in our case: those which are hoped for, as to be hereafter, are not as yet manifest. Those which are past, as the leading out of Thy people with great glory from Egypt; its deliverance from its persecutors; the guiding of it through the nations, the placing of it in the kingdom, whence the nations had been expelled. What are those to be hereafter? The leading of the people out of this Egypt of the world, when Christ, our "leader" shall appear in His glory: the placing of the Saints at His right hand; of the wicked at His left; the condemnation of the wicked with the devil to eternal punishment; the receiving of a kingdom from Christ with the Saints to last for ever. These are the things that are yet to be: the former are what are past. In the interval, what is to be our lot? Tribulations! "Why so?" That it may be seen with respect to the soul that worships God, to what extent it worships God; that it may be seen whether it worships Him "freely" from whom it received salvation "freely." ...What hast thou given unto God? Thou wert wicked, and thou wert redeemed! What hast thou given unto God? What is there that thou hast not "received" from Him "freely"? With reason is it named "grace," because it is bestowed (gratis, i.e.) freely. What is required of thee then is this, that thou too shouldest worship "Him freely;" not because He gives thee things temporal, but because He holds out to thee things eternal. ...

"All the day." Here he treats of what is born in the heart from outward reproach. And first he sets forth the shame. Second he adds the cause, at "At the voice." First he sets forth the shame, and says, "All the day my shame is before me," that is, it is continually in my sight. Or, "against me," that is, against what is owed to me, namely the honor that is owed to the virtuous. Shame, according to the Philosopher, is the fear of disgrace. Now there is a twofold disgrace. The first is according to truth, and this is the disgrace of sin; and shame regarding such a thing does not befall the virtuous, because they do not have in themselves a consciousness of sin for which they could be ashamed. But it befalls the wicked. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other disgrace is according to estimation, namely that one suffers outwardly abject things or reproaches; and this is found also in perfect men. And of this he speaks here, "All the day," etc. The sign of shame is a blush on the face. Shame is the fear of confusion; and this passion stirs up the vital spirits, and therefore the blood is altered. And the shameless are pale, and the shameful are red. Yet the fearful who fear death become pale, but not those who fear reproach. And the reason is that nature withdraws itself to the place where there is a deficiency; hence when one fears for one's life, the blood and spirits withdraw to the principle of life, namely the heart. But when one fears something external, the spirits and blood withdraw to the exterior parts. He says therefore, "And the confusion of my face has covered me," that is, it has clothed my countenance with redness. And he says, "The confusion of my face," because it is born in the face; but when it is so great that it covers the whole body, it is caused by being trampled upon and vilified.

As to the second he says, "At the voice of one who reproaches." Reproach is when a taunt is cast in someone's face. Ps. 102: "All the day they reproached me," etc. Slander is a secret detraction. Eccl. 10: "If a serpent bites in silence, it is no less than one who secretly slanders." Thus it was done to the saints in the time of persecution; for Maximus had wicked women seized and made them confess that Christians had committed evil deeds with them. Hence he says, "At the voice of one who reproaches." They also reproached Christ, both in himself and in his members. And therefore he says, "At the face of the enemy and the persecutor." And therefore he says "enemy," because hatred is the cause of persecution. 1 Cor. 4: "We suffer persecution for the sake of justice, and we endure."

"All this is come upon us; yet have we not forgotten Thee." What is meant by, "have not forgotten Thee"? "Neither have we behaved ourselves frowardly in Thy covenant."

"All these things." Here he shows their perseverance in good. And he proposes their stability in two respects. A man ought to persist in those things that pertain to faith and in good works. And he says that on account of all these things that have come upon us, that is, on account of all the aforementioned adversities, they neither abandoned the faith in their heart; hence he says, "Nor have we forgotten you." Ps. 88: "All your waves," etc. Nor did they abandon divine worship; hence it follows, "And we have not dealt unjustly in your covenant," that is, we have not abandoned the knowledge we have of you through faith. Nor your covenant. The covenant of God is the pact entered into with him in the law and in Baptism; hence whoever acts against the observance of divine worship commits iniquity against the covenant of God. And the martyrs did not do this. Jerome has, "And they have not lied against you," because, namely, they did not offend against him even in word. Sir. 11: "Stand by your covenant."

"Our heart has not turned back; and Thou hast turned aside our goings out of Thy way" (ver. 18). See here is "understanding," in that "our heart has not gone back;" that we have not "forgotten Thee, have not behaved frowardly in Thy covenant;" placed as we are in great tribulations, and persecutions of the Gentiles. "Thou hast turned aside our goings out of Thy way." Our "goings" were in the pleasures of the world; our "goings" were in the midst of temporal prosperities. Thou hast taken "our goings out of Thy way;" and hast shown us how "strait and narrow is the way that leadeth unto life." What is meant by, "hast turned aside our goings out of Thy way"? It is as if He said, "Ye are placed in the midst of tribulation; ye are suffering many things; ye have already lost many things that ye loved in this life: but I have not abandoned you on the way, the narrow way that I am teaching you. Ye were seeking "broad ways." What do I tell you? This is the way we go to everlasting life; by the way ye wish to walk, ye are going to death. How "broad and wide is the road that leads to destruction: and" how "many there be that find it! How strait and narrow the way that leadeth unto life, and" how "few there be" that walk therein! Who are the few? They who patiently endure tribulations, patiently endure temptations; who in all these troubles do not "fall away:" who do not rejoice in the word "for a season" only; and in the time of tribulation fade away, as on the sun's arising; but who have the "root" of "love," according to what we have lately heard read in the Gospel. ...

"For Thou hast brought us low in the place of infirmity" (ver. 18): therefore Thou wilt exalt us in the place of strength.

Likewise they are stable in the good works of justice, which proceed from an upright heart; and therefore he says, "Our heart has not turned back," through the abandonment of charity. Lk. 9: "No one putting his hand to the plow," etc. Is. 1: "They are turned away backward," namely sinners. But the charity of the martyrs was in no way diminished, as regards the works themselves. And he says, "Nor have you turned aside our steps from your way"; as if to say: you have not permitted our actions to turn aside from the way of your justice. Is. 30: "This is the way; walk in it." Or, "You have turned aside," according to another reading, "our steps," that is, our paths are those to which our nature leads us of itself, namely according to concupiscence. And thus, because it leads to the ways of our heart, in which one should not walk, you have driven such ways away from your way.

"And the shadow of death has covered us" [Psalm 44:19]. For this mortality of ours is but the "shadow" of death. The true death is condemnation with the devil.

"Because." Above, the Psalmist set forth the evils that the saints suffer, and their constancy; here, however, he gives the reason for what has been said. And this can be connected with the preceding in two ways, according to the two senses stated, at "You have turned aside our steps," that is, the ways by which we seek the things of the flesh. And according to this it is connected thus; as if to say: you have not permitted us to turn aside to the things of the flesh, "because you have humbled us in the place of affliction," that is, of the world. Eccl. 1: "I have seen all things that are done under the sun, and behold, all is vanity." And in this God humbles the saints in two ways: namely, by the humiliation of virtue. Ps. 35: "I humbled my soul in fasting." And by the humiliation of compulsion. Ps. 105: "They humbled them in fetters," etc. As to the second he says, "And the shadow of death has covered us," that is, the sign of approaching death; for the shadow precedes, and afterward we have the sentence of death. Or, "the shadow of death," that is, sinners who are in darkness have subjected us to themselves and to their servitude. Job 28: "The torrent separates from the wandering people the stone of darkness and the shadow of death."

"If we have forgotten the Name of our God." Here is the "understanding" of the "sons of Korah." "And stretched out our hands to a strange God" [Psalm 44:20].

This is the mark of loyal servants, to persevere in serving their master despite their ill treatment.… This verse, too, teaches the listeners not to pretend but to serve God with their whole heart.

"If we have forgotten." Here he proves what he said. And first he proposes the claims. Second he sets forth the divine judgment. Third he gives a clear sign. He says therefore: I said, we have not forgotten you, etc. And therefore he proposes: "If we have forgotten the name of our God"—"if," that is, we have not. Likewise, "If we have stretched out our hands to a strange god"—strange, namely, from the divine nature and from the rite of the Jews; as if to say: if we pray to them as gods, which is to act unjustly against the covenant of God.

"Shall not God search this out? For He knoweth the secrets of the heart" (ver. 21). He "knows," and yet He "searches them out"? If He knows the secrets of the heart, what do the words, "Shall not God search it out," do there? He "knows" it in Himself; He "searches it out" for our sakes. For it is for this reason God sometimes "searches a thing out;" and speaks of that becoming known to Himself, which He is Himself making known to thee. He is speaking of His own work, not of His knowledge. We commonly say, "A gladsome day," when it is fine. Yet is it the day itself that experiences delight? No: we speak of the day as gladsome, because it fills us with delight. And we speak of a "sullen sky." Not that there is any such feeling in the clouds, but because men are affected with sullenness at the sight of such an appearance of the skies, it is called sullen for this reason, that it makes us sullen. So also God is said to "know" when He causes us to know. God says to Abraham, "Now I know that thou fearest God." Did He then not know it before then? But Abraham did not know himself till then: for it was in that very trial he came to know himself. ...And God is said to "know" that which He had caused him to know. Did Peter know himself, when he said to the Physician, "I will be with Thee even unto death?" The Physician had felt his pulse, and knew what was going on within His patient's soul: the patient knew it not. The crisis of trial came; and the Physician approved the correctness of His opinion: the sick man gave up his presumption. Thus God at once "knows" it and "searches it out." "He knows it already. Why does He `search it out'?" For thy sake: that thou mayest come to know thine own self, and mayest return thanks to Him that made thee. "Shall not God search it out?"

It is impossible for anyone transgressing the laws or planning to do so to escape your notice, Lord, because you so carefully occupy our minds.

And if we have done these things, the judgment of God will seek it out. And the judgment of God is sufficient for seeking this out; hence he says, "Shall not God search out these things?" As if to say: indeed he will, because he knows all things. Hence it follows, "For he knows the hidden things of the heart." Jer. 17: "The heart of man is perverse and unsearchable, and who shall know it?" As if to say: God alone.

To judge rashly of the secrets of another's heart is sin; and it is unjust to reprove him on suspicion whose works seem not other than good, since God alone is Judge of those things that are unknown to people. He alone "knows the secrets of the heart," and not another.

"For, for Your sake we are killed all the day long: we are counted as sheep for the slaughter" [Psalm 44:22]. For you may see a man being put to death; you do not know why he is being put to death. God knows this. The thing in itself is hid. But some one will say to me, "See, he is detained in prison for the name of Christ, he is a confessor for the name of Christ." Why do not heretics also confess the name of Christ, and yet they do not die for His sake? Nay more; let me say it, in the Catholic Church itself, do you think there either are, or have been wanting persons such as would suffer for the sake of glory among men? Were there no such persons, the Apostle would not say, "Though I give my body to be burned, and have not charity, it profits me nothing." [1 Corinthians 13:3] He knew therefore that there might be some persons, who did this not from "charity," but out of vainglory. It is therefore hid from us; God alone sees this; we cannot see it. He alone can judge of this, who "knows the secrets of the heart." "For," for Your sake "are we killed all the day long; we are counted as sheep for the slaughter." I have already mentioned that from hence the Apostle Paul had borrowed a text for the encouragement of the Martyrs: that they might not "faint in the tribulations" undergone by them for the name of Christ.

What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. [Psalms 44:22] Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Likewise he proves this through a clear sign, because if they had wished to withdraw, the saints would suffer no evils in this world, as they now suffer. And first he sets forth the reason why they suffer, because the cause makes the martyr; and therefore he says, "For your sake we are put to death all the day long." 1 Pet. 4: "Let none of you suffer as a murderer, or a thief, or a slanderer, or as one who covets what belongs to others; but if as a Christian, let him not be ashamed." Second he sets forth the evils they suffer; and first he shows these to be evils from the gravity of the punishment, from its continuity, and from public opinion. The gravity of the punishers: because "we are put to death." Continuity: because "all the day long." 1 Cor. 15: "I die daily, for your glory." Opinion: because they believed they were killing them not as blessed but as wicked and worthy of death; and therefore he says, "We are regarded as sheep for the slaughter." For the benefit of men, or for the patience of the martyrs; as if to say: why are we put to death all the day long, and yet we do not cry out but endure like sheep led to slaughter? So also it was with Christ.

"Awake; why sleepest Thou, O Lord?" (ver. 23). Who is addressed, and who is the speaker? Would not he be more correctly said to sleep and slumber, who speaks such words as these? He replies to you, I know what I am saying: I know that "He that keepeth Israel doth not sleep:" but yet the Martyrs cry, "Awake; why sleepest Thou, O Lord?" O Lord Jesus, Thou wast slain; Thou didst "sleep" in Thy Passion; to us Thou hast now "awaked" from sleep. For "we" know that Thou hast now "awaked" again. To what purpose hast Thou awaked and risen again? The Gentiles that persecute us, think Thee to be dead; do not believe Thee to have risen again. "Arise Thou" then to them also! "Why sleepest Thou," though not to us, yet to them? For if they already believed Thee to have risen again, could they persecute us who believe in Thee? But why do they persecute? "Destroy, slay so and so, whoever have believed in Thee, such an one, who died an ill death!" As yet to them "Thou sleepest;" arise to them, that they may perceive that Thou hast "awaked" again; and may be at rest. Lastly, it has come to pass, while the Martyrs die, and say these things; while they sleep, and "awaken" Christ, truly dead in their sleepings, Christ has, in a certain sense, risen again in the Gentiles; i.e. it becomes believed, that He has risen again; so by degrees they themselves, becoming converted to Christ by believing, collected a numerous body: such as the persecutors dreaded; and the persecutions have come to an end. Why? Because Christ, who before was asleep to them, as not believing, bath risen in the Gentiles. "Arise, and cast us not off for ever!"

"Arise, why do you sleep, O Lord?" Here he invokes the help of God. And first a question of wonder is set forth. Second, a petition for divine help. We therefore wonder because he permits his saints to be so afflicted. And this can be either from a defect of will or of knowledge. That he does not will it happens in two ways: either from sluggishness or from contempt. As to the first he says, "Why do you sleep, O Lord?" As if to say: is it because of sluggishness that you permit us to be afflicted? And he is said to sleep on account of the effect. Ps. 121: "Behold, he shall neither slumber nor sleep, who guards Israel." As to the second he says, "And do not cast us off to the end," that is, finally, even if you seem to have cast us off for a time. And this is said of Christ, so that it may be our word; as if to say: you have hidden yourself and have not yet risen in the faith of the nations. Rise in them, and we shall not be cast off by them.

We cannot see God's face. But there is a place where, by faith, God shows himself to us. The place is with God; and if we were to stand on the rock—that is, in awareness of this flesh and in firmness of faith—we will see as much as can be allowed to us to see. We cannot see the fullness, but we can, in a certain sense, drink in some remnant of his light. Moses did not see the full and entire divinity that dwells in Christ corporeally. But he saw the back of Christ. As man he saw his splendor, he saw the glory of his passion, he saw him draw back for us the bolts of the heavenly kingdom.

"Wherefore hidest Thou Your face:" as if You were not present; as if you had forgotten us? "And forgettest our misery and trouble?" [Psalm 44:24].

"Why do you turn away your face?" The defect of knowledge happens in two ways: either because he does not see, and therefore he says, "You turn away." When God helps, he seems to look upon us; when he does not, he seems to turn away. Ex. 3: "Seeing I have seen the affliction of my people who are in Egypt," etc. Ps. 27: "Turn not your face from me." Or, "Why do you turn away your face," so that we may not see it; for if we could see it, we would suffer no evil. Or because he has forgotten. And therefore he says, "You forget our need and our tribulation." Here he enumerates the evils we suffer. And there is a threefold evil: in external things, in the body, and in the soul. As to the first he says, "You forget our need," because literally they were poor on account of goods taken away. Heb. 10: "You received with joy the plundering of your goods." As to the second he says, "our tribulation," because "many are the tribulations of the just," Ps. 34.

"For our soul is bowed down to the dust" (ver. 25). Where is it bowed down? "To the dust:" i.e. dust persecutes us. They persecute us, of whom Thou hast said, "The ungodly are not so; but are like the dust, which the wind driveth away from the face of the earth." "Our belly hath cleaved to the earth." He seems to me to have expressed the punishment of the extreme of humiliation, in which, when any one prostrates himself, "his belly cleaveth to the earth." For whosoever is humbled so as to be on his knees, has yet a lower degree of humiliation to which he can come: but he who is so humbled, that his "belly cleaveth to the ground," there is no farther humiliation for him. Should one wish to do still farther, it will, after that point, be not bowing him down, but crushing him. Perhaps then he may have meant this: We are "bowed down very low" in this dust; there is no farther point to which humiliation can go. Humiliation has now reached its highest point: let mercy then come also. ...

As to the third he says, "Because our soul is humbled in the dust." Some are humbled in soul, some in body, some inwardly in spirit. And therefore he says, "Our belly has cleaved to the earth." And he puts "belly" for the whole body. Or what he says, "Our soul is humbled in the dust," refers to the effect in spiritual things: because "soul," that is, the thought of the soul, thinks of earthly things. Is. 29: "You shall speak from the earth, and your speech shall be heard from the ground." And "belly," that is, sensuality, totally clings to the earth. Or otherwise: "Because our soul has been humbled," etc., that is, the more perfect among us have been humbled by the dust, that is, by the sinner. Ps. 1: "Like the dust which the wind drives away," etc. Likewise, "belly," that is, the weak among us, have clung to earthly men, because they have departed from the faith.

"Arise, O Lord, help us" [Psalm 44:26]. And indeed, dearly beloved, He has arisen and helped us. For when he awoke (i.e. when He arose again, and became known to the Gentiles) on the cessation of persecutions, even those who had cleaved to the earth were raised up from the earth, and on performing penance, have been restored to Christ's body, feeble and imperfect though they were: so that in them was fulfilled the text, "Your eyes did see my substance yet being imperfect; and in Your book shall they all be written."

"Arise, O Lord, help us, and redeem us for Your Name's sake;" that is to say, freely; for Your Name's sake, not for the sake of my merits: because You have vouchsafed to do it, not because I am worthy that You should do it unto me. For this very thing, that "we have not forgotten You;" that "our heart has not gone back;" that we "have not stretched out our hands to any strange god;" how should we have been able to achieve, except with Your help? How should we have strength for it, except through Your appealing to us within, exhorting us, and not forsaking us? Whether then we suffer in tribulations, or rejoice in prosperities, redeem Thou us, not for our merits, but for Your Name's sake.

If we are judged unworthy of gaining mercy for all these things mentioned, he is saying, nevertheless be faithful to yourself; Lord, on account of your name conferred on us, free us from the enemy.

See how they concluded the discourse: despite their countless good deeds, on what grounds did they appeal to be saved? On the mercy, the lovingkindness, the name of God. Do you see the humility and contrite heart? On what grounds do they appeal to be saved? Lovingkindness, mercy: as though bereft of good deeds, as though not having any claim on salvation, despite being in a position to take pride in so many troubles and dangers, they referred everything to God. Let us, too, living in the age of grace, imitate them and offer up glory to God, to whom be the glory for ages of ages.

Now, all this the grace of the Spirit foretold, teaching those who would experience those troubles to bear nobly what befell them and request relief from them from the God of all. Those remarkable people did exactly that: with their words they appeased God, led by him they routed the enemy, and they recovered their former freedom for their fellow citizens.

Against his forgetting he says, "Help us." Against his sleeping he says, "Arise." Against the evils he says, "And redeem us for the sake of your name."