Psalms 41 · The Lantern

Unto the end. The understanding of the sons of Korah.

As the deer longs for fountains of water, so my soul longs for you, O God.

He comments on God's favors to him in different ways: he will give freedom from perils, he says, will closely guard him so that he will suffer nothing, provide him with life and make him appear as blessed by the vast number of favors in the sight of everyone.

"And deliver him not into the hand of his enemy." The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house.

"The Lord preserve him." Here he shows how one merits mercy from the prayer of the saints, who pray for the merciful. And a prayer is set forth for the merciful person in a state of prosperity; second, for one in a state of adversity. In a state of prosperity a man needs two things: namely, to be advanced and preserved in good; second, to be freed from evils.

My soul has thirsted for the strong living God. When will I draw close and appear before the face of God?

"The Lord help him" [Psalm 41:3]. But when? Haply in heaven, haply in the life eternal, that so it remain to worship the devil for earthly needs, for the necessities of this life. Far be it! You have "promise of the life that now is, and of that which is to come." [1 Timothy 4:8] He came unto you on earth, by Whom were made heaven and earth.

We can call the members of our own bodies our beds, in which our souls repose so delightfully as if in a bed. I think that is what the holy prophet had in mind when he says: "You have turned his whole bed in his sickness." Blessed is he whose bed the Lord turns in his sickness in order that he who not long ago was prone to anger, an adulterer, wanton and full of every sin due t…

"The Lord bring him aid." Here is set forth a prayer for the merciful person in adversity. And first he asks for divine help or support; second he alleges the necessity of this.

My tears have been my bread, day and night. Meanwhile, it is said to me daily: “Where is your God?”

For just as we can strike and wound our own flesh whenever we wish, but seek a doctor to be healed, and we are not so healed by our own power as we are wounded by it, so the soul is sufficient for itself to sin, but implores God's healing right hand to heal what it has injured by sinning. Hence it says in another psalm: I said, O Lord, be merciful to me.

God will heal you if only you admit your wound. You lie under the physician's hands; patiently implore his aid. If he bathes or burns or cuts it, bear it calmly; do not even pay any attention to it, provided you are cured. Moreover, you will be cured if you present yourself to the doctor.

And because to the merciful mercy is owed, being conscious of his mercy, I ask for mercy. First, therefore, he asks for mercy absolutely; second he shows in what respect he especially asks for it; third he assigns the cause of the petition.

These things I have remembered; and my soul within me, I have poured out. For I will cross into the place of the wonderful tabernacle, all the way to the house of God, with a voice of exultation and confession, the sound of feasting.

Why are you sad, my soul? And why do you disquiet me? Hope in God, for I will still confess to him: the salvation of my countenance,

Judas went out, and he spoke. He went out from the faith, he went out from the council and number of the apostles. He went out from Christ's banquet to the villainy of Satan; he went out from the grace that sanctifies to the noose that strangles. He went to speak vain things to infidels. He went outside, leaving behind the mysteries of life that lay within.

Now, the outcome of events testifies to these things: furtively they conversed together and looked for the way to implement the plot.

And sinners procure this by lying in ambush. Thus he first sets forth the manner of ambush. Second he shows the effect of the ambush, at "He came in." Concerning the first he does three things. For first he proposes the deceitful entry. Second, the feigned speech. Third, the insidious disposition.

and my God. My soul has been troubled within myself. Because of this, I will remember you from the land of the Jordan and from Hermon, from the little mountain.

Abyss calls upon abyss, with the voice of your floodgate. All your heights and your waves have passed over me.

In the daylight, the Lord has ordered his mercy; and in the night, a canticle to him. With me is a prayer to the God of my life.

So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.

We need not imagine that Jesus did not know that Judas was going to betray him.… Of course Jesus knew it. But in order to emphasize how damnable was the deed, Jesus speaks of the hopes he had held regarding Judas' loyalty.… We come down more heavily on one in whom we say we had high hopes or great trust, if afterwards that person robs us of our hope and high opinion.… This is w…

"Even the man of my peace, in whom I trusted." Above, the Psalmist set forth the counsel of enemies plotting the death of Christ; here, however, he introduces the counsel of friends. And because Christ himself, in Jn. 13, introduces this word concerning Judas, therefore let us here explain this of Christ. Where he does two things. First the condition of Judas is described.

I will say to God, “You are my supporter. Why have you forgotten me? And why do I walk in mourning, while my adversary afflicts me?”

"But Thou, O Lord, be merciful unto Me" [Psalm 41:10]. This is the person of a servant, this is the person of the needy and poor for, "Blessed is he that understandeth upon the needy and poor One." See, as it was spoken, "Be merciful unto Me, and raise Me up, and I will requite them," so is it done. For the Jews slew Christ, lest they should lose their place.

O Lord, as you have raised your Son from death, so lift me from sin. Lift me, and I will repay them. In this I know that you suffered for me so that my enemies may not rejoice over me. You have not refused even to die for me. I feared you lying in the tomb, but since you have arisen my enemy will not rejoice over me. You have sustained me on account of my innocence.

"But you." Christ has now set forth his petition in general; here, however, he shows in what respect he asks for mercy. Hence he says: they have disturbed me, but there remains nothing except that I have recourse to God; and therefore he says, "But you, O Lord, have mercy on me." Mercy ought to be where there is misery; now Christ was made a partaker of our misery, not as to gu…

While my bones are being broken, my enemies, who trouble me, have reproached me. Meanwhile, they say to me every single day, “Where is your God?”

You notice that he hints more clearly at the repayment here in his mentioning, not vengeance by the wronged but personal disappointment by the frustrated, which resulted in their punishing themselves on seeing the one they envied held in high esteem. His meaning here is, in fact, Show, Lord, how you care for me by their not rejoicing in the vile hopes they have for me.

All this was said on the part of the nature assumed, which was involved also in the passion.… Since, then, the assumed nature remained free of all wickedness, it was right for him to say, "But you supported me for my innocence and confirmed me in your presence forever": I received a stable unity, the combining was indivisible, the glory everlasting.

"In this I know." Here he sets forth his confidence of being heard. And first he sets forth that God willed him, that is, it was pleasing to the Father's will in him. Hence he says, "that you have willed me." Mt. 3: "This is my beloved Son, in whom I am well pleased." Is.

My soul, why are you saddened? And why do you disquiet me? Hope in God, for I will still confess to him: the salvation of my countenance and my God.

"But as for Me, Thou upholdest Me, because of Mine innocence." Truly innocence; integrity without sin, requiting without debt, scourging without desert.

What a truly holy innocence and simplicity, a truly blessed humility!.… He did not defend himself with any struggle. He was moving toward the cross with a peaceful spirit, going to die with a tranquil mind. He fulfilled all the words predicted by the prophets by his own undefiled integrity.

"But you have upheld me because of my innocence," etc. Here, having been heard, he gives thanks. And first he confesses the benefit. Second he adds praise, at "Blessed." In the benefit he confesses all that pertains to himself. For first he sets forth the merit. Second he shows the benefit of the resurrection. Third, the state of the risen one. Fourth, the exultation.

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