Salmos 141
Augustine of Hippo · Comentário Patrístico (catena)
Salmos 141:1
"Lord, I have cried unto Thee, hear Thou me" (ver. 1). This we all can say. This not I alone say: whole Christ saith it. But it is said rather in the name of the Body: for He too, when He was here and bore our flesh, prayed; and when He prayed, drops of blood streamed down from His whole Body. So is it written in the Gospel: "Jesus prayed earnestly, and His sweat was as it were great drops of blood." What is this flowing of sweat from His whole Body, but the suffering of martyrs from the whole Church? "Listen unto the voice of my prayer, while I cry unto Thee." Thou thoughtest the business of crying already finished, when thou saidst, "I have cried unto Thee." Thou hast cried; yet think not thyself safe. If tribulation be finished, crying is finished: but if tribulation remain for the Church, for the Body of Christ, even to the end of the world, let it not only say, "I have cried unto Thee," but also, "Listen unto the voice of my prayer." — Exposition on Psalm 141
Salmos 141:2
"Let my prayer be set forth in Your sight as incense, and the lifting up of my hands an evening sacrifice" [Psalm 141:2]. That this is wont to be understood of the Head Himself, every Christian acknowledges. For when the day was now sinking towards evening, the Lord upon the Cross "laid down His life to take it again," [John 10:17] did not lose it against His will. Still we too are figured there. For what of Him hung upon the tree, save what He took of us? And how can it be that the Father should leave and abandon His only begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon the Cross, where, as the Apostle says, "our old man is crucified with Him," [Romans 6:6] He cried out in the voice of that our "old man," "Why have You forsaken Me?" That then is the "evening sacrifice," the Passion of the Lord, the Cross of the Lord, the offering of a salutary Victim, the whole burnt offering acceptable to God. That "evening sacrifice" produced, in His Resurrection, a morning offering. Prayer then, purely directed from a faithful heart, rises like incense from a hallowed altar. Nought is more delightful than the odour of the Lord: such odour let all have who believe. — Exposition on Psalm 141
Salmos 141:2
A sermon has to be preached about the evening sacrifice. We prayed after all as we sang, and we sang as we prayed, "May my prayer rise straight up like incense in your presence; the lifting up of my hands an evening sacrifice." In the prayer we observe the person, in the extension of the hands we recognize the cross. So this is the sign that we carry on our foreheads, the sign by which we have been saved. A sign that was mocked, in order to be honored; despised in order to be glorified. God appears in visible form, so that as man he may intercede; he remains hidden so that as man he may die. "For if they had known, they would never have crucified the Lord of glory." So this sacrifice, in which the priest is also the victim, has redeemed us by the shedding of the Creator's blood. — SERMON 342:1
Salmos 141:3-4
..."Set, O Lord, a watch before my mouth, and a door of restraint around my lips" (ver. 3). He said not a barrier of restraint, but "a door of restraint." A door is opened as well as shut. If then it be a "door," let it be both opened and shut; opened, to confession of sin; closed, to excusing sin. So will it be a "door of restraint," not of ruin. For what doth this "door of restraint" profit us? What doth Christ pray in the name of His Body? "That Thou turn not aside My heart to wicked words" (ver. 4). What is, "My heart"? The heart of My Church; the heart, that is, of My Body. ... — Exposition on Psalm 141
Salmos 141:3-4
But what is true is also the healthy confession of sins. Hence we heard in the psalm that was read first: Set a guard, O Lord, over my mouth; keep watch over the door of my lips, so that my heart may not incline to evil words, to make excuses for sins. He asks God to set a guard over his mouth and explains what kind of guard he means. For there are people who are very abundant, who, when they begin to be accused, rush to excuse themselves. To excuse is to seek causes and to weave fabrications so that the sin does not seem to pertain to you. One says: "The devil made me do it"; another says: "Fortune made me do it"; another: "I was compelled by fate," no one to himself. When you wish to be your own excuser, your accuser triumphs over you. Do you wish to do what will cause your accuser, that is, the devil, to grieve and lament? Do what you heard, do what you learned, and say to your God: I said, O Lord, have mercy on me; heal my soul, for I have sinned against you. I, he says, I have said, not the devil, not fortune, not fate. I said: I do not excuse myself, but I accuse myself. I said, have mercy on me, heal my soul. Why is it sick? Because I have sinned against you. — Sermon 29
Salmos 141:3-4
And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; "Set, O Lord, a watch to my mouth, and a door of Continence around my lips." But in this witness of the divine speech, if we understand "mouth" as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth thence, which is not for the better, through the sound of the voice. For there is, within, the mouth of the heart, where he, who spake these words, and wrote them for us to speak, desired of the Lord that the watch and door of Continence should be set for him. For many things we say not with the mouth of the body, and cry aloud with the heart: but there goes forth from the mouth of the body no word of any thing, whereof there is silence in the heart. Therefore what flows not forth thence, sounds not abroad: but what flows forth thence, if it be evil, although it move not the tongue, defiles the soul. Therefore Continence must be set there, where the conscience even of them who are silent speaks. For it is brought to pass by means of the door of Continence, that there go not forth thence that, which, even when the lips of the flesh are closed, pollutes the life of him that hath the thought. Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, "Set a watch, O Lord, to my mouth, and a door of Continence around my lips," he added straightway, "Cause not my heart to fall aside into evil words." The failing aside of the heart, what is it but the consent? For he hath not yet spoken, whosoever in his heart hath with no failing aside of the heart consented unto suggestions that meet him of each several thing that is seen. But, if he hath consented, he hath already spoken in his heart, although he hath not uttered sound by the mouth; although he hath not done with hand or any part whatever of the body, yet hath he done what in his thought he hath already determined that he is to do: guilty by the divine laws, although hidden to human senses; the word having been spoken in the heart, no deed having been committed through the body. But in no case would he have moved the limb without, in a deed, the beginning of which deed had not gone before within in word. For it is no lie that is written, that "the beginning of every work is a word." Forsooth men do many things with mouth closed, tongue quiet, voice bridled; but yet they do nothing by work of the body, which they have not before spoken in the heart. And through this since there are many sins in inward sayings which are not in outward deeds, whereas there are none in outward deeds, which do not go before in inward sayings, there will be purity of innocence from both, if the door of Continence be set around the inward lips. — On Continence 2-3
Salmos 141:3-4
Above all, indeed, we must ensure that we do not sin, nor form any familiarity and friendship with sin as with a serpent. For it kills the sinner with a venomous bite, and there is nothing with which friendship is to be made. But if by chance it oppresses the weak or deceives the unsuspecting or captures the erring or ensnares them in repeated error, let the soul not hesitate to confess and not seek excuse but self-accusation. For this reason, one also prayed in a psalm and said: "Set a guard, O Lord, over my mouth; keep watch over the door of my lips. Incline not my heart to any evil, to busy myself in wicked deeds in company with men who work iniquity." Does sin entice you? Before all else, reject it. But if persuaded, do not excuse it but rather accuse it. — Sermon 20
Salmos 141:5
"The righteous One shall amend me in mercy, and convict me" [Psalm 141:5]. Behold the sinner confessing. He desires to be amended in mercy, rather than praised deceitfully...."Shall convict me," but "in mercy:" shall convict, yet hates not: yea, shall all the more convict, because He hates not. And why does he therefore give thanks? Because, "rebuke a wise man, and he will love you." [Proverbs 9:8] "The righteous One shall amend me." Because He persecutes you? God forbid. He requires rather amending himself, who amends in hate. Wherefore then does He amend? "In mercy. And shall convict me." Wherein? "In mercy. For the oil of a sinner shall not enrich my head." My head shall not grow by flattery. Undue praise is flattery: undue praise of a flatterer is "the oil of a sinner." Therefore men too, when they have mocked any one with false praise, say, "I have anointed his head." Love then to be "convicted by the righteous One in mercy;" love not to be praised by a sinner in mockery. Have oil in yourselves, and you shall not seek the "oil of a sinner.". .. — Exposition on Psalm 141
Salmos 141:5
This is the oil of the sinner with which the prophet does not want his head to be anointed, as he says: "The just person shall correct me in mercy and shall reprove me, but let not the oil of the sinner fatten my head." Thus, he prefers to be corrected by the severe mercy of the just rather than to be praised by the soothing ointment of flattery. Whence, the prophet said, "They that call you blessed, the same deceive you." Therefore, regarding a person whom false flattery has made arrogant, the popular saying states it correctly: "He has a swelled head"; that is, his head has been fattened by the oil of the sinner, and this is not the effect of the harsh truth of correction but of the soothing deceit of praise. — LETTER 33
Salmos 141:5
And again, he quotes as words of David, "Let not the oil of the sinner anoint my head," when David has been speaking of the flattery of the smooth speaker deceiving with false praise, so as to cause the head of the person praised to become great with pride. And this meaning is made manifest by the words immediately preceding in the same psalm. For he says, "Let the righteous smite me. It shall be a kindness, and let him reprove me; but the oil of the sinner shall not break my head." What can be clearer than this sentence? What more manifest? For he declares that he would rather be reproved in kindness with the sharp correction of the righteous, so that he may be healed, than anointed with the soft speaking of the flatterer, so as to be puffed up with pride. — LETTERS OF PETILIAN THE DONATIST 3:33-38
Salmos 141:5
This brother will bring you some things I have written. If you have the time to read them, please be completely candid and merciless in your criticism. The Bible reminds us, "The righteous shall correct me in compassion and reprove me, but the oil of the sinner shall not anoint my head." This means that the real friend heals me by his criticism, but the false friend merely flatters me. I cannot be a fair critic of my own work because I am either too strict or not strict enough. For I sometimes see my own faults, but I would rather hear a better judge, just in case I begin to flatter myself after a harsh bit of self-criticism, because I decide I am too hard on myself. — LETTER 28:6
Salmos 141:6
You say to me, What am I doing? I am beset with flatterers; they cease not to besiege me; they praise in me what I would not, that praise in me what I hold in little esteem; what I hold dear they blame in me; flatterers, treacherous, deceivers. For instance, "Gaiuseius is a great man, great, learned, wise; but why is he a Christian? For great is his learning, great his reading, great his wisdom." If great is his wisdom, approve of his being a Christian; if great his learning, learnedly has he chosen. In fine, what you revile, that pleases him whom you praise. But what? That praise sweetens not: it is "the oil of a sinner." Yet ceases he not to speak so. Let him not therewith "fatten your head;" that is, rejoice not in such things; agree not to such things; consent not to such things; rejoice not in such things; and then, if he have applied to you the oil of flattery, yet has your head remained as it was, it has not been puffed up, it has not swollen...."For still shall My word be well-pleasing to them." Wait awhile: now they revile Me, says Christ. In the early times of the Christians, the Christians were blamed on all sides. Wait as yet; and "My word shall be well-pleasing to them." The time shall come when they shall conquer thousands of men, who shall beat their breasts, and say, "Forgive us our debts, as we forgive our debtors." Even now, how many remain who blush to beat their breasts? Let them then blame us: let us bear it. Let them blame; let them hate, accuse, detract; "still shall My word be well-pleasing to them;" the time shall come when My word shall please them....O wordy defence of iniquity! Verily now whole nations say this, and the thunder of nations beating their breasts ceases not. Rightly do the clouds thunder, wherein now God dwells. Where is now that wordiness, where that boasting, "I am righteous; nought of ill have I done"? Verily, when you have contemplated in Holy Scripture the law of righteousness, how far soever you have advanced, you shall find yourself a sinner....What sort of man am I now speaking of, brethren? I speak of him who worships God alone, who confesses Christ, who knows the Father and the Son and the Holy Ghost to be one God; who commits not fornication against Him; who worships not devils; who seeks him not aid from the devil; who holds the Catholic Church; whom no one complains of as cheating; under whose oppression no weak neighbour groans; who assails not another's wife; who is content with his own, or even without his own, in such wise as is lawful, and as Apostolical discipline permits, with consent of both, [1 Corinthians 7:5] or when she is not yet married. Even he who is such as this, is yet overtaken in such things as I have mentioned. For all these daily sins then what is our hope, save to say with humble heart in the Lord's Prayer, while we defend not our sins, but confess them, "Forgive us our debts, as we forgive our debtors;" [Matthew 6:12] and to "have an Advocate with the Father, Jesus Christ the righteous," that He may be "the propitiation for our sins"? [1 John 2:1-2] See what follows: "their judges have been swallowed up beside the Rock" [Psalm 141:6]. What is, "swallowed up beside the Rock? That Rock was Christ. [1 Corinthians 10:4] They have been swallowed up beside the Rock." "Beside," that is, compared, as judges, as mighty, powerful, learned: they are called "their judges," as judging about morals, and laying down their opinions. This Aristotle said. Set him beside the Rock, and he is swallowed up. Who is Aristotle? Let him hear, "Christ has said," and he trembles among the dead. This Pythagoras said, that Plato said. Set them beside the Rock, compare their authority to the authority of the Gospel, compare the proud to the Crucified. Say we to them "You have written your words in the hearts of the proud; He has planted His Cross in the hearts of kings: finally, He died, and rose again; you are dead, and I will not ask how ye rise again." So "their judges have been swallowed up beside" that "Rock." So long do their words seem somewhat, till they are compared with the Rock. Therefore if any of them be found to have said what Christ too has said, we congratulate him, but we follow him not. But he came before Christ. If any man speak what is true, is he therefore before the Truth itself? Regard Christ, O man, not when He came to you, but when He made you. The sick man too might say, "But I took to my bed before the physician came to me." Why, for that very reason has He come last, because you first have sickened. — Exposition on Psalm 141
Salmos 141:7
What then have all those deaths of the martyrs accomplished? Listen: "As the fatness of the earth is spread over the earth, our bones have been scattered beside the pit" [Psalm 141:7]. "The bones" of the martyrs, that is, the bodies of the witnesses of Christ. The martyrs were slain, and they who slew them seemed to prevail. They prevailed by persecution, that the words of Christ might prevail by preaching. And what was the result of the deaths of the saints? What means, "the fatness of the earth is spread over the earth"? We know that everything that is refuse is the fatness of the earth. The things which are, as it were, contemptible to men, enrich the earth...."Precious in the sight of the Lord is the death of His saints." As it is contemptible to the world, so is it precious to the husbandman. For he knows the use thereof, and its rich juice; he knows what he desires, what he seeks, whence the fertile crop arises; but this world despises it. Do you not know that "God has chosen the contemptible things of the world, and those which are not, like as those which are, that the things which are may be brought to nought"? [1 Corinthians 1:27-28] From the dunghill was Peter lifted up, and Paul; when they were put to death, they were despised: now, the earth having been enriched by them, and the cross of the Church springing up, behold, all that is noble and chief in the world, even the emperor himself, comes to Rome, and whither does he hasten? To the temple of the emperor, or the memorial of the fisherman? — Exposition on Psalm 141
Salmos 141:8
"For unto You, Lord, are my eyes; in You have I hoped, take not Thou away my life" [Psalm 141:8]. For they were tortured in persecutions, and many failed. It occurs to him that many have failed, many have been in hazard, and as it were in the midst of the tribulation of persecution is sent forth the voice of one praying; "For unto You, Lord, are my eyes:" I care not what they threaten who stand around, "unto You, Lord, are my eyes." More do I fix my eye on Your promises than on their threats. I know what You have suffered for me, what You have promised me. — Exposition on Psalm 141
Salmos 141:9
"Keep me from the trap which they have laid for me" [Psalm 141:9]. What was the trap? "If you consent, I spare you." In the trap was set the bait of the present life; if the bird love this bait, it falls into the trap: but if the bird be able to say, "The day of man have I not desired: You know:" [Jeremiah 17:16] "He shall pluck his feet out of the net," etc. Two things he has mentioned to be distinguished the one from the other: the trap he said was set by persecutors; the stumbling-blocks came from those who have consented and apostatised: and from both he desires to be guarded. On the one side they threaten and rage, on the other consent and fall: I fear lest the one be such, that I fear him; the other such, that I imitate him. "This I do to you, if you consent not." "Keep me from the trap," etc. "Behold, your brother has already consented." "And from the stumbling-blocks," etc. — Exposition on Psalm 141
Salmos 141:10
"Sinners shall fall into his nets" (ver. 10). Not all sinners, certain sinners, who are so great sinners, as to love this life to such a degree as to prefer it to everlasting life, "shall fall into his trap." But what sayest thou? Shall they that are such, thinkest thou, fall into his nets? what of Thy disciples, O Christ? Behold, when persecution was raging, when they all "left Thee alone, and went every one to his own:" lo! they who were closest to Thee, in Thy trial and persecution, when Thine enemies demanded Thee to be crucified, abandoned Thee. And that bold one, who had promised Thee that he would go with Thee even unto death, heard from the Physician what was being done in him, the sick man. For being in a fever, he had said he was whole; but the Lord touched the vein of his heart. Then came the trial; then came the test; then came the accusation; and now, questioned not by some great power, but by a humble slave, and that a woman, questioned by a handmaid, he yielded; he denied thrice. ..."He wept bitterly," it saith. Not yet was he fitted to suffer. To him was said, "Thou shall follow Me afterwards." Hereafter he was to be firm, having been strengthened by the Lord's Resurrection. Not yet then was it time that those "bones" should be "scattered beside the pit." For see how many failed, even to those who first hung on His mouth; even they failed. Wherefore? "I am alone, until I pass over:" for this followeth in the Psalm. ... — Exposition on Psalm 141