Psalm 55 [MT 56]

"Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me" [Psalm 55:1]. Of one earnest, anxious, of one set in tribulation, are these words. He is praying, suffering many things, from evil yearning to be delivered: it remains that we hear in what evil he is, and when he begins to speak, let us acknowledge there ourselves to be; in order that the tribulation being shared, we may conjoin prayer.

Exposition on Psalm 55

"Hear, O God, my prayer, and do not despise." Above, the Psalmist showed the assault of enemies against himself. Here he sets forth deliverance from them. And first he asks in general against all enemies. Second, he asks specifically against certain ones, at "Rescue me from my enemies." Concerning the first, he does two things. First, he implores God's help against the evils he suffers from enemies. Second, having been heard, he gives thanks, at "Have mercy on me, O God, have mercy on me." Concerning the first, he does two things. First, he amplifies the evils he suffers with respect to sorrow. Second, with respect to the persistence of tribulation: "Have mercy on me, O God, for he has trampled on me." In this Psalm, according to the Gloss, the Psalmist speaks in his own person, expressing the very tribulations he was suffering. It can also be said in the person of the Church, or of a just man, or of Christ insofar as he bears the figure of our weakness. The title: "Unto the end, in verses, an understanding of David." And the sense is: "an understanding of David," as if to say: this is the understanding of David, in verses. And it is titled from "understanding," so that he who is in tribulation may know how to recognize the evils he suffers and the good things he expects, according to Prov. 14: "The heart that knows its own bitterness," etc. This Psalm is therefore divided into three parts. First, he explains the tribulation he was suffering. Second, the malice of the enemies, at "Cast them down." Third, he commemorates the help God provided him, at "But I cried to God." Concerning the first, he does two things. First, he asks that his prayer be heard. Second, he explains the tribulation, at "I was saddened." He says, therefore, "Hear, O God, my prayer." This is when the one who prays asserts what he is asking by repeating his prayer. Nor is this superfluous, because the repetition of prayer stirs up the affections. Jas., last chapter: "It avails much," etc. Sometimes, moreover, what is asked is obtained even when the prayer is not acceptable to God, as when a sinner asks; but in the very fact of asking, he merits God's displeasure. Ps. (77): "He gave them their requests and sent satiety into their souls," etc. "But while the food was still in their mouths, the anger of God ascended upon them." Frequently someone grants in anger what he denies when favorable. And therefore he says, "and do not despise my supplication." Someone's prayer is despised for two reasons: either because he asks what ought not justly to be asked, or because he asks not devoutly but with pride. Ps. (101): "He has regarded the prayer of the humble and has not despised it," etc. The prayer of the Pharisee was despised because he asked with pride (Lk. 18). Ps. (140): "Let my prayer be directed," etc.

Exposition on the Psalms of David

"I have been made sad in my exercise, and have been troubled" [Psalm 55:2]. Where made sad, where troubled? "In my exercise," he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his "exercise." Think ye not that without profit there are evil men in this world, and that no good God makes of them. Every evil man either on this account lives that he may be corrected, or on this account lives that through him a good man may be exercised. O that therefore they that do now exercise us would be converted, and together with us be exercised! Nevertheless, so long as they are such as to exercise, let us not hate them: because in that wherein any one of them is evil, whether unto the end he is to persevere, we know not; and ofttimes when to yourself you seem to have been hating an enemy, you have been hating a brother, and know not. The devil and his angels in the holy Scriptures have been manifested to us, that for fire everlasting they have been destined. Of them only must amendment be despaired of....Therefore since this rule of Love for you is fixed, that imitating the Father you should love an enemy: for, He says, "love your enemies:" [Luke 6:27] in this precept how would you be exercised, if you had no enemy to suffer? You see then that he profits you somewhat: and let God sparing evil men profit you, so that thou show mercy: because perchance thou too, if you are a good man, out of an evil man hast been made a good man: and if God spared not evil men, not even you would be found to return thanks. May He therefore spare others, that has spared you also. For it were not right, when you had passed through, to close up the way of godliness.

Exposition on Psalm 55

2–3

"I was saddened." Here he explains the tribulations. And first he sets forth the cause of the tribulation. Second, its severity. Third, the remedy. The cause of the tribulation was the suffering he was enduring. This also applies to Christ: "My soul is sorrowful even unto death." This tribulation of Christ can be considered with respect to its fruit, its manner, and its motive. The fruit of the tribulation of the saints is the exercise for justice, as in military training. And therefore he says, "in my exercise," that is, in the tribulation which you send for the sake of training, "I was saddened." But against this, Prov. 12: "Nothing that befalls the just man will sadden him." It must be said that the just man is not saddened by the sorrow of this world, which brings death, but by the sorrow of repentance, which is according to God. Or it must be said that there is one kind of sorrow that is a passion, and this bodily imitates suffering; and this does not befall the wise man. There is another sorrow that is called a pre-passion, which is a sudden movement; and this sorrow was in Christ. And there is a twofold exercise for justice. One is undertaken voluntarily: 1 Tim. 4: "Exercise yourself." The other exercise is imposed from outside, as is the case here. The manner of tribulation is twofold. One is by words, namely by threatening. The other is when tribulation is inflicted by deeds, by persecuting. Regarding the first, he says, "I was disturbed by the voice of the enemy." One is disturbed when the tranquility of the heart is entirely removed -- "by the voice of the enemy" who threatens and blasphemes. Jer. 12: "My inheritance has become to me like a lion in the forest." Regarding the second, he says, "by the tribulation of the sinner," namely inflicted upon me. Ps. (118): "Many are those who persecute me." The cause of this tribulation is twofold. Sometimes they afflict out of deliberate malice; sometimes out of passion. Regarding the first, he says, "because they turned their iniquities upon me," that is, they carried out against me the iniquity they had planned to perpetrate. Regarding the second, he says, "and in anger they were troublesome to me." Gen. 49: "Cursed be their fury."

Exposition on the Psalms of David

"Attend to me and hear me." Here is described the order by which God accepts prayer: namely, when he accepts the prayer or petition, because the petitioner is not accepted through the prayer, but the prayer of those to be accepted is accepted through the petition. Hence it is said in Gen. 4: "The Lord looked first to Abel and then to his offerings." "Attend to me," that is, accept me. Or "attend to my affliction." Exod. 3: "Seeing, I have seen the affliction of my people." "And hear me." Ps. (63): "Hear, O God, my prayer, when I make supplication."

Exposition on the Psalms of David

Whence then does this man pray, set among evil men, with whose enmities he was being exercised? Why says he, "I have been made sad in my exercise, and have been troubled"? While he is extending his love so as to love enemies, he has been affected with disgust, being bayed at all around by the enmities of many men, by the frenzy of many and under a sort of human infirmity he has sunk. He has seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he has been troubled. For there is his voice in another Psalm, "My eye has been troubled, because of anger." And what follows there? "I have waxen old among all mine enemies." As if in storm and waves he were beginning to sink, like Peter. [Matthew 14:30] For he does trample the waves of this world, that loves enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, "Father, forgive them, for they know not what they do." [Luke 23:34] Peter too would walk. He as Head, Peter as Body: because, "Upon this rock," He says, "I will build My Church." [Matthew 16:18] He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his exercise. By what mighty wind? "By the voice of the enemy, and by the tribulation of the sinner" [Psalm 55:3]. Therefore, in the same manner as he cried out on the waves, "Lord, I perish, save me," [Matthew 14:30] a similar voice from this man has preceded, "Hearken unto me." Wherefore? For what do you suffer? Of what do you groan? "I have been made sad in my exercise." To be exercised indeed among evil men You have set me, but too much they have risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to one sinking. "For they have brought down upon me iniquity, and in anger they were shadowing me." You have heard of waves and winds: one as it were humbled they were insulting, and he was praying: on every side against him with the roar of insult they were raging, but he within was calling upon Him whom they did not see....

Exposition on Psalm 55

But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger. But the anger of a brother if it shall have been inveterate is then hatred. Anger does trouble the eye, hatred does quench it: anger is a straw, hatred is a beam. Sometimes you hate and chidest an angry man: in you is hatred, in him whom you chide anger: with reason to you is said, "Cast out first the beam from your own eye, and so you shall see to cast out the straw from your brother's eye." [Matthew 7:5] For that you may know how much difference there is between anger and hatred: day by day men are angry with their sons, show me them that hate their sons! This man being troubled was praying even when made sad, wrestling against all revilings of all revilers; not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prays, hence asks: "From the voice of the enemy and from the tribulation of the sinner." "My heart has been troubled in me" [Psalm 55:4]. This is the same as elsewhere has been said, "My eye because of anger has been troubled." And if eye has been troubled, what follows? "And fear of death has fallen upon me." Our life is love: if life is love, death is hatred. When a man has begun to fear lest he should hate him that he was loving, it is death he is fearing; and a sharper death, and a more inward death, whereby soul is killed, not body. You minded a man raging against you; what was he to do, against whom your own Lord had given you security, saying, "Fear not them that kill the body"? [Matthew 10:28] He by raging kills body, thou by keeping hatred hast killed soul; and he the body of another, thou your own soul. "Fear," therefore, "of death has fallen upon me."

Exposition on Psalm 55

4–5

"My heart was troubled." Here the magnitude of the tribulation is set forth with respect to three things: that it is close at hand, great, and efficacious. When someone wishes to exaggerate his pain, he says he has been struck to the heart. And therefore he says, "My heart was troubled within me"; as if to say: not in external things, but he is wounded to the very heart. Jer. 4: "My bowels are in pain." The tribulation is also great, because no evil among worldly things is as great as death. Hence he says, "The dread of death," that is, the fear of death, "fell upon me," because Saul wanted to kill him. The tribulation is also efficacious, because when fear is strong, it has a twofold effect: one in the body, namely trembling; the other in the soul, namely trepidation. And therefore he says, "Fear and trembling of death came upon me," that is, upon my powers with respect to the soul, "and darkness covered me," that is, stupor enveloped me. Or "darkness," that is, evil men. Ps. (117): "They surrounded me like bees."

Exposition on the Psalms of David

5–6

"Fearfulness and trembling have come upon me, and darkness has covered me" [Psalm 55:5]. "And I have said," "He that hates his brother, is in darkness until now." [1 John 2:9, 11] If love is light, hatred is darkness. And what says to himself one set in that weakness and troubled in that exercise? "Who shall give me wings as to a dove, and I shall fly and shall rest?" [Psalm 55:6]. Either for death he was wishing, or for solitude he was longing. So long, he says, as this is the work with me, as this command is given me, that I should love enemies, the revilings of these men, increasing and shadowing me, do derange my eye, perturb my sight, penetrate my heart, slay my soul. I could wish to depart, but weak I am, lest by abiding I should add sins to sins: or at least may I be separated for a little space from mankind, lest my wound suffer from frequent blows, in order that when it has been made whole it may be brought back to the exercise. This is what takes place, brethren, and there arises ofttimes in the mind of the servant of God a longing for solitude, for no other reason than because of the multitude of tribulations and scandals, and he says, "Who shall give me wings?" Does he find himself without wings, or rather with bound wings? If they are wanting, be they given; if bound, be they loosed; because even he that looses a bird's wings, either gives, or gives back to it its wings. For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. "Who," he says, "shall give me wings as to a dove, and I shall fly and shall rest?" Shall rest, where? I have said there are two senses here: either, as says the Apostle, "To be dissolved and to be with Christ, for it is by far the best thing." [Philippians 1:23] ...Even he that amended cannot be, is yours, either by the fellowship of the human race, or ofttimes by Church Communion; he is within, what will you do? Whither wilt go? Whither separate yourself, in order that these things you may not suffer? But go to him, speak, exhort, coax, threaten, reprove. I have done all things, whatever powers I had I have expended and have drained, nothing I see have I prevailed; all my labour has been spent out, sorrow has remained. How then shall my heart rest from such men, except I say, "Who shall give me wings?" "As to a dove," however, not as to a raven. A dove seeks a flying away from troubles, but she loses not love. For a dove as a type of love is set forth, and in her the plaint is loved. Nothing is so fond of plaints as a dove: day and night she complains, as though she were set here where she ought to complain. What then says this lover? Revilings of men to bear I am unable, they roar, with frenzy are carried away, are inflamed with indignation, in anger they shadow me; to do good to them I am unable; O that I might rest somewhere, being separated from them in body, not in love; lest in me there should be troubled love itself: with my words and my speech no good can I do them, by praying for them perchance I shall do good. These words men say, but ofttimes they are so bound, that to fly they are not able. For perchance they are not bound with any birdlime, but are bound by duty. But if they are bound with care and duty, and to leave it are unable, let them say, "I was wishing to be dissolved and to be with Christ, for it is by far the best thing: to abide in the flesh is necessary because of you." [Philippians 1:23-24] A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor does any man suffer this longing, but he that has begun to walk in that narrow way: [Matthew 7:14] in order that he may know that there are not wanting to the Church persecutions, even in this time, when a calm is seen in the Church, at least with respect to those persecutions which our Martyrs have suffered. But there are not wanting persecutions, because a true saying is this, "All that will godly to live in Christ, shall suffer persecution." [2 Timothy 3:12] ...

Exposition on Psalm 55

5–6

And yet, persecution and tribulation had become so great that he [Paul] was weary of life itself. Fear and trembling had come on him, and darkness had enveloped him, as you have heard when it was read in the psalm. That is the voice of the body of Christ, the voice of the members of Christ. Would you like to recognize it as your own voice? Then, be one of Christ's members, and hear what the psalm says: "Fear and trembling are come on me, and darkness has covered me. And I said, Who will give me wings like a dove, and I will fly and be at rest." Is not this similar to the cry of the apostle when he says, "so that we were weary even of life"? It is as though he were suffering weariness from the slime of the body, for he was longing to fly to Christ while the abundance of tribulations was impeding his flight without rendering it impossible. Yes, he was weary of life, weary of this life; for weariness is not to be found in the everlasting life, to which he refers when he says, "For to me to live is Christ and to die is gain."

Sermon 13:5

6–7

As for the person who wishes to be lifted up by the hand of Christ, let him first fly away himself, let him have his own wings, for one who flees from the world has wings. And if he does not have wings of his own—and perhaps only the individual who is able to fly has them—if then he does not have his own, let him get them from the one who has them. Thus a person who flees from the world does fly. “Behold, I have gone far off flying away, and I remained in the wilderness.” Thus, David flew away like the night raven in the dwelling, like the lone sparrow in the house. Now if you apply this to Christ, he flew away in the passion of his body, so that he could protect the peoples of the nations under the shadow of his wings. He flew away from the Godhead; he remained in the body and dwelled in the desert, so that the children of the deserted wife might be more than those of her who had a husband. Therefore let us seek after Christ’s body that we also may rise again; for where the body is, there also will the eagles be.

Flight from the World 5:30

6–7

Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds. They take delight in clinging only to God in the secrecy of their heart and in placing their hope in him. This solitude of mind, most dear to God, is what the prophet desired to attain with the help of the grace of the Holy Spirit when he said, “Who will give me wings as of a dove, and I will fly away and rest?” And as soon as he had secured this [solitude] by the Lord’s help, he gave thanks, and as though reviling the entanglements of ordinary earthly desires, he continued, “Behold, I have withdrawn afar in flight, and I have remained in solitude.”

Homilies on the Gospels 1:1

"And I said: Who will give?" Above, the Psalmist set forth the affliction of heart that he suffered; now he sets forth the remedy he applied. And this remedy is above all the pursuit of contemplation, especially because in the works of the active life he is afflicted again. Gregory says: The evils that press upon us here compel us to go to God. And concerning this he does three things. First, he sets forth his desire for the contemplative life. Second, he shows what he did to dispose himself for it. Third, what he expects to be accomplished by God. The second, at "Behold, I went far away." The third, at "I waited." In contemplation, three things are required: facility for contemplating, the act of contemplation, and the effect. Facility is designated by wings. Hence he says, when he was afflicted in the active life: "I said, 'Who will give me wings like a dove?'" Considering that there is no remedy for escaping this affliction except through contemplation, and that he does not have the facility of escaping because he does not have wings by which he could fly. And there is a threefold wing corresponding to the three things required for contemplation. First, there is required the ordering of disordered affections, which is a certain disposition for contemplation; and this is had through the moral virtues. Hence the wings are the moral virtues, such as patience, humility, etc. Mal., last chapter: "Healing in his wings." Another wing is charity, which above all makes one fly into contemplation. Ezek. 1: "Their wings were joined together." Another wing is wisdom; and by the wings of wisdom, truth is contemplated, because without those wings one easily falls into errors if one contemplates divine things. Of these wings, Is. 40: "They shall take wings like eagles," which signifies wisdom through lofty flight. These things are said because wings are not fully possessed and are given so that they may be absolutely possessed. And all these are given by God. Sometimes they are given to certain people who have wings but have them impeded, as prelates when their resignation is accepted. And he says, "wings like a dove," not a raven. For the raven did not return to the ark, but the dove returned carrying a branch of a green olive. Those who do not return to the ark with holy affection fly like ravens, because they think of nothing but themselves -- namely, how they might discover some truth, like the philosophers. But those fly like doves who both contemplate and return to their neighbors, teaching what they have contemplated, carrying a branch of green olive in their mouths, bestowing the oil of mercy upon their neighbors. For the dove is a clean, lovable, mourning animal; so too the saints are moved by their neighbors and have compassion for them. It is also a simple animal; and so too the saints have simplicity. Mt. 10: "Simple as doves." The act of contemplation is signified by flight. "I will fly." In Sacred Scripture, the progress of good works is designated by a threefold movement of an animal: namely, by walking -- Jn. 12: "Walk while you have the light"; by running -- Ps. (118): "The way of your commandments," etc.; and by flying -- Is. 40: "They shall fly and not grow weary." Walking is designated through the moral virtues, by which a man lives humanly. Running through charity. Flying through contemplation. According to Richard of Saint Victor, contemplation is diversified as flight is among birds. Sometimes birds fly upward, sometimes downward, to the right, to the left, forward and backward, sometimes in circles. Sometimes they hover suspended and advance and retreat. So too in contemplation: to ascend is to consider sublime causes; to descend is to consider the lowest effects. Likewise, to go forward is to consider more general matters that pertain to many; to go backward is when one considers private matters. Likewise, to the right and to the left is when one considers certain circumstances. In a circular motion is when one considers the accidents of things; but when what is individual is signified, then there is rest. The effect is designated when he says, "and I will rest," namely in consideration. This rest is had in this life: Wis. 8: "Entering my house, I will rest with her." And in the fatherland: Ps. (4): "In peace, in the selfsame, I will sleep and I will rest."

Exposition on the Psalms of David

"Behold I have gone afar fleeing, and have abode in the desert" [Psalm 55:7]. In what desert? Wherever you shall be, there will gather them together other men, the desert with you they will seek, will attach themselves to your life, you can not thrust back the society of brethren: there are mingled with you also evil men; still exercise is your due portion, "Behold I have gone afar, and have abode in the desert." In what desert? It is perchance in the conscience, whither no man enters, where no one is with you, where you are and God. For if in the desert, in any place, what will you do with men gathering themselves together? For you will not be able to be separated from mankind, so long as among men you live?

Exposition on Psalm 55

"Behold, I went far away, fleeing." Here his disposition for contemplation is set forth. And first he shows what he avoided. Second, what he observed. He avoided the impediments to contemplation, which are principally two: namely, the preoccupation with earthly things and with sin. And these two are to be avoided in two ways: namely, swiftly and efficaciously. Swiftly, so as not to delay; and therefore it should be done immediately. Hence he says, "fleeing." Sir. 21: "Flee from sin as from the face of a serpent." Zech. 2: "Flee, flee from the land of the north." Efficaciously, so that not only the acts of sin but also the occasions of sin are avoided. And therefore he says, "I went far away"; as if to say: I abandoned all occasions of sin. Gen. 19: "Do not stay in all the surrounding region."

Exposition on the Psalms of David

"And I remained in solitude." Sometimes someone remains in solitude of place, because he remains there bodily; sometimes in mind, because even among crowds he thinks of the things of God. Hos. 2: "I will lead her into the wilderness." Lam. 3: "He will sit alone." And these things, according to the Gloss, are explained differently so as to refer to Christ, who has wings on account of charity and flew from the Jews and rested among the Gentiles, went far from the Jews and remained in the faith of the Gentiles, which was a kind of wilderness.

Exposition on the Psalms of David

"I was looking for him that should save me from weakness of mind and tempest" [Psalm 55:8]. Sea there is, tempest there is: nothing for you remains but to cry out, "Lord, I perish." [Matthew 14:30] Let Him stretch forth hand, who does the waves tread fearlessly, let Him relieve your dread, let Him confirm in Himself your security, let Him speak to you within, and say to you, "Give heed to Me, what I have borne:" an evil brother perchance you are suffering, or an enemy without art suffering; which of these have I not suffered? There roared without Jews, within a disciple was betraying. There rages therefore tempest, but He does save men from weakness of mind, and tempest. Perchance your ship is being troubled, because He in you is sleeping. The sea was raging, the bark wherein the disciples were sailing was being tossed; but Christ was sleeping: at length it was seen by them that among them was sleeping the Ruler and Creator of winds; they drew near and awoke Christ; [Matthew 8:24-25] He commanded the winds, and there was a great calm. With reason then perchance your heart is troubled, because you have forgotten Him on whom you have believed: beyond endurance you are suffering, because it has not come into your mind what for you Christ has borne. If unto your mind comes not Christ, He sleeps: awake Christ, recall faith. For then in you Christ is sleeping, if you have forgotten the sufferings of Christ: then in you Christ is watching, if you have remembered the sufferings of Christ. But when with full heart you shall have considered what He has suffered, will not you too with equanimity endure? And perchance rejoicing, because you have been found in some likeness of the sufferings of your King. When therefore on these things thinking you have begun to be comforted and to rejoice, He has arisen, He has commanded the winds; therefore there is a great calm. "I was looking for Him that should save me from weakness of mind and tempest."

Exposition on Psalm 55

"I waited for him." Here he shows what he expects from God, namely God's help, which is the completion of his desire. Ps. (54): "I waited for him who saved me," etc. And therefore he says, "who would save me." And why? Because he alone is the Savior. And from what does he save? From the two things on account of which he seemed to be moved to take up wings: namely, from the affliction of being troubled among men. One is the sorrow of heart, which believes it will find rest there. Hence he says, "from faintheartedness of spirit." He is too bold who seeks to have rest among disturbances. Is. 35: "Say to the fainthearted: Be strengthened." "And from the storm," namely from the tribulation of men, save me, both temporal and spiritual.

Exposition on the Psalms of David

"Sink, O Lord, and divide the tongues of them" [Psalm 55:9]. He is referring to men troubling him and shadowing him, and he has wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose there were a whispering against me, he says, all mine enemies, let them lose their "one purpose" in evil, divided be the tongues of them, let them not with themselves agree together. "Sink, O Lord, and divide the tongues of them." Wherefore "sink"? Because themselves they have lifted up. Wherefore "divide"? Because for an evil thing they have united. Recollect that tower of proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower. [Genesis 11:4] In pride they were thinking themselves to be fortified, they built up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spared them; even though He divided the tongues, lest by understanding one another they should make a destructive unity. Through proud men, divided were the tongues; through humble Apostles, united were the tongues. Spirit of pride dispersed tongues, Spirit Holy united tongues. For when the Holy Spirit came upon the disciples, with the tongues of all men they spoke, [Acts 2:4] by all men they were understood: tongues dispersed, into one were united. Therefore if still they rage and are Gentiles, it is expedient for them divided to have their tongues. They would have one tongue; let them come to the Church; because even among the diversity of tongues of flesh, one is the tongue in faith of heart.

Exposition on Psalm 55

"Cast them down, O Lord." In the preceding part, the Psalmist set forth the affliction he suffered from the wicked; here he treats of their malice. And first, describing the malice of sinners, he asks that it be impeded. Second, he asks that it be punished with punishment, at "Let death come." Concerning the first, he does two things. First, he asks that their malice be impeded. Second, he describes it, at "Because I have seen iniquity." The wicked have the ability and the power to do harm in two ways: namely, through the loftiness of their position, and through the agreement of many in one. And this is dangerous; and therefore a twofold remedy should be applied against it. In one way, that they be cast down from their position. In another way, that division be placed among them. Regarding the first, he asks, "Cast them down, O Lord," namely by removing them from their position; as if to say: throw them down by humbling them. Regarding the second, he says, "and divide their tongues," because their malice is first in the tongue, by which they speak grandly. 1 Sam. 2: "Do not multiply speaking lofty things." And because by speaking they consent to evil with their tongue. And the figure of such a division was in the Old Testament, where the tongues of the nations were divided (Gen. 11).

Exposition on the Psalms of David

"Because I have seen iniquity." Here he describes their malice. And first he describes the common malice of the world. Second, the malice of a certain principal person among them. He describes the common malice of the multitude first in general. Second, in particular, at "Day and night." In a multitude there is a twofold disorder. One on the part of the rulers. The other on the part of the people. For a city is well ordered when the rulers govern justly and the people obey; otherwise it is not well disposed. And such a city is the world, in which neither do the rulers govern justly nor does the people obey. But the city of God is well ordered. In the city of the world, therefore, "I have seen iniquity and strife." I saw iniquity on the part of the rulers and judges. Is. 1: "Your assemblies are wicked." Likewise, I saw strife against the prelates. Is. 41: "Your people are like mud that is trampled upon."

Exposition on the Psalms of David

10–11

"Day and night." Here he shows in particular. In every city there are three things: namely, walls that surround it, the central habitation, and the public squares. And the Philosopher distinguishes three classes of men. By walls are understood the rulers and magnates of the city, who protect the people as walls protect the city. Prov. 25: "Like a city open and without surrounding walls," etc. Is. 62: "Upon your walls, O Jerusalem, I have posted watchmen," that is, rulers and governors. Is. 1: "Your princes are faithless." And "by day," namely by executing malice, "by night," by plotting. Or "by day" in prosperity, "by night" in adversity. Hence he says, "Iniquity will surround them upon its walls," that is, the injustice of the rulers will surround the city of the world, as walls surround a city. The center of this city is the people, in which there is "toil in its midst and injustice" -- as regards the evil they do -- and thus eagerness for evil, when he says, "toil imposed." Jer. 9: "They labored to act unjustly." Wis. 5: "We wearied ourselves in the way of iniquity." And the very species of evil: "and injustice." And this is understood passively, of the injustice they suffer from the prelates, and "toil imposed." The public squares are the public places, and there are those who carry out public offices, such as merchants, among whom there is manifest injustice, such as through usury. Ps. (14): "He who did not give his money for usury." And therefore he says, "Usury did not depart from its squares." Likewise hidden things; hence he says, "and deceit."

Exposition on the Psalms of David

"There has not failed from the streets thereof usury and deceit" [Psalm 55:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage. For he that in his house does any evil thing, however for his evil thing does blush: "In the streets thereof usury and deceit." Money-lending even has a profession, Money-lending also is called a science; a corporation is spoken of, a corporation as if necessary to the state, and of its profession it pays revenue; so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when you forgive not that which to you is owed; and the eye is disturbed in that verse of the prayer, "Forgive us our debts— as we too forgive our debtors." For what there will you do, when you are going to pray, and coming to that same verse? An insulting word you have heard: you would exact the punishment of condemnation. Do but consent to exact just so much as you have given, thou usurer of injuries! With the fist you have been smitten, slaying you seek, Evil usury! How will you go to prayer? If you shall have left praying, which way will you come round unto the Lord? Behold you will say: "Our Father which art in heaven, hallowed be Your Name, Your kingdom come, Your will be done, as in heaven so on earth." You will say, "Our daily bread give us today." You will come to, "Forgive us our debts, as we also forgive our debtors." [Matthew 6:9-12] Even in that evil city let there abound these usuries; let them not enter the walls where the breast is smitten! What will you do? Because there thou and that verse are in the midst? Petitions for you has a heavenly Lawyer composed. He that knew what used there to be done, said to you, "Otherwise you shall not obtain." "Verily, verily, I say unto you, that if you shall have forgiven men sins, they shall be forgiven you; but if you shall not have forgiven sins unto men, neither will your Father forgive you." [Matthew 6:14] Who says this? He that knows what there is being done, in the place whereat you are standing to make request. See how Himself has willed to be your Advocate; Himself your Counsellor, Himself the Assessor of the Father, Himself your Judge has said, "Otherwise you shall not receive." What will you do? You will not receive, unless you shall speak; will not receive if falsely you shall speak. Therefore either you must do and speak, or else what you ask you will not earn; because they that this do not do, are in the midst of those evil usuries. Be they engaged therein, that yet do idols either adore or desire: do not thou, O people of God, do not thou, O people of Christ, do not thou the Body of Him the Head! Give heed to the bond of your peace, give heed to the promise of your life. For what does it profit you, that you exact for injuries which you have endured? Does vengeance refresh you? Therefore, over the evil of another shall you rejoice? You have suffered evil; pardon thou; be not ye two.. ..

Exposition on Psalm 55

12–13

But what especially strengthens us in our desire for union with you is the account of your reverences’ zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: “For if my enemy had reviled me, I would verily have borne with it.” But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.

Letter 265

12–14

So one who does the will of God is his friend and is honored with this name. He who is of one mind with him, he too is his friend. For there is unity of mind in friends, and no one is more hateful than the person who injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that Judas gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So he says, “It was you, a man of like mind, my guide and my acquaintance, who ever did take pleasant meals with me.” That is: it could not be endured, for you did fall on him who granted grace to you. “For if my enemy had reproached me I could have borne it, and I would have hid myself from him who hated me.” An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to demonstrate all the hatefulness of the sin he did not say, You, my servant, my apostle; but you, a man of like mind with me; that is, you are not my betrayer but your own, for you did betray a man of like mind with yourself.

On the Duties of the Clergy 3.136

"For if an enemy had upbraided me" [Psalm 55:12]. And indeed above he was "troubled in his exercise" by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk," that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. "For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words," that is, through pride had on me trampled, did magnify himself above me, did threaten me all in his power: "I would hide myself assuredly from him." From him that is abroad, you would hide yourself where? Amid those that are within. But now see whether anything else remains, but that thou seek solitude.

Exposition on Psalm 55

12–14

"If my enemy." Here he describes the malice of a certain singular and principal person in the multitude. And perhaps it refers to Saul, or to Doeg the Edomite. And first he sets forth an evil that could be tolerated in some way. Second, he sets forth an evil that is intolerable. It is tolerable in some way that a man should suffer persecution from enemies. And therefore first he describes the persecution of enemies: first from the side of the enemy who persecutes; second, from the side of the persecutor; third, from the side of the one who suffers persecution. The one who persecutes is sometimes called an enemy, namely when he exercises enmity outwardly. Sir. 12: "Never trust your enemy." Sometimes he exercises enmity while harboring hatred in his heart. Lev. 19: "Do not hate your brother in your heart." On the part of the persecutor there is a difference, because sometimes the one who persecutes explicitly speaks evil of the one he persecutes, either by slandering or by insulting. And this kind of persecution is called cursing. Hence he says, "If my enemy had cursed me." Ps. (9): "Whose mouth is full of cursing," etc. Sometimes he does not explicitly speak evil, but maintains an evil manner of speaking, because he speaks contemptuously. On the part of the one who suffers, there is also diversity, because sometimes he hears the insults and bears them patiently. Jas., last chapter: "You have heard of the patience of Job." Hence, "I would have borne it indeed." Sometimes he hides himself from the face of the enemy. Hence, "I would perhaps have hidden myself from him." Sir. 8: "Do not stand against the face of your enemy." Jn. 8: "He hid himself." Therefore, regarding the diversity of the persecutor, he says, "divide their tongues," etc., because I suffer not only from an enemy but from a friend. Regarding the second, he says, "If he had spoken great things against me, I would perhaps have hidden myself from him." "But you, a man of one mind with me." Here he sets forth the evil that is intolerable, that is, suffering injury from enemies, because no plague is more effective for doing harm than a familiar enemy. And he describes the enmity first with respect to interior things. Second, with respect to exterior familiarity, at "Who together with me." Regarding interior things, he describes the evil according to three things. First, according to the concord of voice. Phil. 1: "You stand unanimous in one spirit." And therefore he says, "But you, a man of one mind with me"; as if to say: you spoke evil of me; and therefore this is on an intellectual level. And according to this, he can be speaking of Saul, whose familiar he was. But in the Gloss, it is mystically explained in three ways: according as it applies to a believer in one way; in another way, according as it applies to Christ with respect to the Jews; in a third way, according as it applies to Christ with respect to Judas. In the first way, therefore, any believer can say this when he suffers persecution from another believer. In the second way, Christ can say this of the Jews, who were of one mind, because they bound themselves to his commandments. Exod. 24: "All things that the Lord has commanded, we will do." Third, regarding Judas, who had bound himself to his counsels. And what he says, "my guide," is likewise explained in three ways. In one way, insofar as someone can be called a guide because he gives good counsel and assistance, and afterward plans persecution. Mic. 7: "Do not trust in a guide." In another way, regarding Christ with respect to the Jews and Judas, who "is my guide," not leading me, but established by me as a guide of the nations. Rom. 2: "You are confident that you are a guide." Or regarding the priests, who are guides among the people. To Judas the apostle, Christ says: "You are a guide established by me," in one way because a guide of the Christian people together with the others to be led. Ps. (67): "The princes of Judah, their leaders." Or a guide because he was appointed by Christ among those who went before him wherever he was about to go (Lk. 10). "My acquaintance." One believer can say to another believer, "Who together with me took sweet food," because they lived together in the Church. Likewise, the Jew was known to Christ, who lived among the words of God (Rom. 3). Likewise Judas, because Christ foreknew his malice. Jn. 6: "One of you is a devil." Second, friendship consists in exterior familiarity. And he shows this in two things: namely, first in bodily and human things; second, in divine things. In the first, those have friendship toward each other who dine together. And if this is understood of Christ speaking to Judas, then, according to the Gloss, he took bodily food together with Christ at the table. Ps. (40): "He who ate my bread," etc. And he says "sweet," because the food of those dining together usually makes their spirits sweet. Sir. 6: "There is a friend who is a companion at the table." So also it can be said of any bodily familiar. There are also spiritual foods that Judas took with Christ, namely the word of God. Sir. 15: "He fed him with the bread of life," etc. God calls these "foods," because the words of God are sweeter than any bodily food. Ps. (118): "How sweet to my palate," etc. Regarding the second, therefore, he says, "We walked together in agreement." Jerome, commenting on Matthew, says that there is nothing that so causes distrust as diversity of faith and divine worship. And this was especially the case in the time of persecution, when fathers preceded their sons and vice versa. And thus the unity of faith and religion is the greatest bond of love; and therefore it is the greatest malice to prosecute those who share the same worship. And it happens in two ways that people are of different cults. In one way, because one is entirely not in the same cult as the other, as when one is a Christian and the other a Jew or a Pagan; and such are not together in the house of God. Sometimes both are of the same religion, yet they do not agree together, as a Catholic and a heretic; and he excludes both of these when he says, "Together we walked in the house of God," namely in the Church (1 Tim. 3), which is the house of God. Second, when he says, "in agreement." 1 Cor. 1: "That you all say the same thing." But if we refer this to the Jews, then "in the house," that is, in Jerusalem. And likewise, he was there with Judas, because Christ did not repudiate the bond of the old law. Mt. 5: "I did not come to abolish the law, but to fulfill it."

Exposition on the Psalms of David

"But you," he says, "man of one mind, my guide and my friend" [Psalm 55:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been.

Exposition on Psalm 55

"But you,...that together with me took sweet morsels" [Psalm 55:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: "Taste ye and see, how sweet is the Lord." "In the House of God we have walked with consent." Whence then dissension? Thou that wast within, hast become one without. He has walked with me in the House of God with consent: another house has he set up against the House of God. Wherefore has that been forsaken, wherein we have walked with consent? wherefore has that been deserted, wherein together we did take sweet morsels?

Exposition on Psalm 55