18. He goes on: "Those who sought after My faults had spoken vanity." What is, "sought after My faults"? They sought after many things, and found them not. Perhaps He may have meant this: "They sought for criminal charges against me." For they sought for somewhat to say against Him, and "they found not." [994] For they were seeking to find evil things to say of "the Good;" crimes of the Innocent; When would they find such things in Him, who had no sin? But because they had to seek for sins in Him who had no sin, it remained for them to invent that which they could not find. Therefore, "those who sought after My faults have spoken vanity," i.e., untruth, "and imagined deceit all the day long;" that is, they meditated treachery without intermission. You know how atrocious false-witness was borne against the Lord, before He suffered. You know how atrocious false-witness was borne against Him, even after His resurrection. For those soldiers who watched His sepulchre of whom Isaiah spake, "I will appoint the wicked for His burial" [995] (for they were wicked men, and would not speak the truth, and being bribed they disseminated a lie), consider what "vanity" they spake. They also were examined, and they said, "While we slept, His disciples came and stole Him away." [996] This it is, "to speak vanity." For if they were sleeping, how could they know what had been done?
19. He saith then, "But I as a deaf man heard not" (ver. 13). He who replied not to what He heard, did, as it were, not hear them. "But I as a deaf man heard not. And I was as a dumb man that openeth not his mouth." And he repeats the same things again.
"And I became as a man that heareth not, and in whose mouth are no reproofs" (ver. 14). As if He had nothing to say unto them, as if He had nothing wherewith to reproach them. Had He not already reproached them for many things? Had He not said many things, and also said, "Woe unto you, Scribes and Pharisees," [997] and many things besides? Yet when He suffered, He said none of these things; not that He had not what to say, but He waited for them to fulfil all things, and that all the prophecies might be fulfilled of Him, of whom it had been said, "And as a sheep before her shearer is dumb, so openeth He not His mouth." [998] It behoved Him to be silent in His Passion, though not hereafter to be silent in Judgment. For He had come to be judged, then, who was hereafter coming to judge; and who was for this reason to come with great power to judge, that He had been judged in great humility.
20. "For in Thee, O Lord, do I hope; Thou wilt hear, O Lord, my God" (ver. 15). As if it were said to Him, "Wherefore openedst thou not thy mouth? Wherefore didst Thou not say, Refrain'? Wherefore didst Thou not rebuke the unrighteous, while hanging on the Cross?" He goes on and says, "For in Thee, O Lord, do I hope; Thou, O Lord my God, wilt hear." He warns you what to do, should tribulation haply befall. For you seek to defend yourself, and perhaps your defence is not listened to by any one. Then are you confounded, as if you had lost your cause; because you have none to defend or to bear testimony in your favour. "Keep" but your "innocence" within, where no one can pervert thy cause. False-witness has prevailed against you before men. Will it then prevail before God, where your cause has to be pleaded? When God shall be Judge, there shall be no other witness than your own conscience. In the presence of a just judge, and of your own conscience, fear nothing but your own cause. If you have not a bad cause, you will have no accuser to dread; no false-witness to confute, nor witness to the truth to look for. Do but bring into court a good conscience, that you may say, "For in Thee, O Lord, do I hope; Thou, O Lord my God, wilt hear."
21. "For I said, Let not mine enemies ever rejoice over me. And when my feet slip, they magnify themselves against me" (ver. 16). Again He returns to the infirmity of His Body: and again the Head takes heed of Its "feet." The Head is not in such a manner in Heaven, as to forsake what It has on earth; He evidently sees and observes us. For sometimes, as is the way of this life, our feet are "turned aside," and they slip by falling into some sin; there the tongues of the enemy rise up with the bitterest malignity. From this then we discern what they really had in view, even while they kept silence. Then they speak with an unsparing harshness; rejoicing to have discovered what they ought to have grieved for. "And I said, Lest at any time my adversaries should rejoice over me." I said this indeed; and yet it was perhaps for my correction that Thou hast caused them to "magnify themselves against me, when my feet slipped;" that is to say, when I stumbled, they were elated, and said many things. For pity, not insult, was due from them to the weak; even as the Apostle speaks: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness;" and he combines the reason why: "considering thyself also, lest thou also be tempted." [999] Not such as these were the persons of whom He speaks: "And when my feet slipped, they rejoiced greatly against me;" but they were such as those of whom He says elsewhere: "They that hate me will rejoice if I fall."
22. "For I am prepared for the scourges" (ver. 17). Quite a magnificent expression; as if He were saying, "It was even for this that I was born; that I might suffer." For He was not to be born, [1000] but from Adam, to whom the scourge is due. But sinners are in this life sometimes not scourged at all, or are scourged less than their deserts: because the wickedness of their heart is given over as already desperate. Those, however, for whom eternal life is prepared, must needs be scourged in this life: for that sentence is true: "My son, faint not under the chastening of the Lord, neither be weary when thou art rebuked of Him." [1001] "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [1002] Let not mine enemies therefore insult over me; let "them not magnify themselves;" and if my Father scourgeth me, "I am prepared for the scourge;" because there is an inheritance in store for me. Thou wilt not submit to the scourge: the inheritance is not bestowed upon thee. For "every son" must needs be scourged. So true it is that "every son" is scourged, that He spared not even Him who had no sin. For "I am prepared for the scourges."
23. "And my sorrow is continually before me." What "sorrow" is that? Perhaps, a sorrow for my scourge. And, in good truth, my brethren, in good truth, let me say unto you, men do mourn for their scourges, not for the causes on account of which they are scourged. Not such was the person here. Listen, my brethren: If any person suffers any loss, he is more ready to say, "I did not deserve to suffer it," than to consider why he suffered it, mourning the loss of money, not mourning over that of righteousness. If thou hast sinned, mourn for the loss of thy inward treasure. Thou hast nothing in thy house, but perhaps thou art still more empty in heart; but if thine heart is full of its Good, even thy God, why dost thou not say, "The Lord gave, the Lord hath taken away; as it pleased the Lord was it done. Blessed be the Name of the Lord." [1003] Whence then was it that He was grieving? Was it for the "scourging" wherewith He was scourged? God forbid. "And my sorrow" (says He) "is continually before me." And as if we were to say, "What sorrow? whence comes that sorrow?" he says: "For I declare mine iniquity; and I will have a care for my sin" (ver. 18). See here the reason for the sorrow! It is not a sorrow occasioned by the scourge; not one for the remedy, not for the wound. For the scourge is a remedy against sins. Hear, brethren; We are Christians, and yet if any one's son dies, he mourns for him but does not mourn for him if he sins. It is then, when he sees him sinning, that he ought to make mourning for him, to lament over him. It is then he should restrain him, and give him a rule to live by; should impose a discipline upon him: or if he has done so, and the other has not taken heed, then was the time when he ought to have been mourned over; then he was more fatally dead whilst living in luxury, than when, by death, he brought his luxury to its close: at that time, when he was doing such things in thine house, he was not only "dead, but he stank also." [1004] These things were worthy to be lamented, the others were such as might well be endured; those, I say, were tolerable, these worthy to be mourned over. They were to be mourned over in the same way that you have heard this person mourn over them: "For I declare mine iniquity. I will have a care for my sin." Be not free from anxiety when you have confessed your sin, as if always able to confess thy sin, and to commit it again. Do thou "declare thine iniquity in such a manner, as to have a care for thy sin." What is meant by "having a care of thy sin"? To have a care of thy wound. If you were to say, "I will have a care of my wound," what would be meant by it, but I will do my endeavour to have it healed. For this is "to have a care for one's sin," to be ever struggling, ever endeavouring, ever exerting one's self, earnestly and zealously, to heal one's wound. Behold! thou art from day to day mourning over thy sins; but perhaps thy tears indeed flow, but thy hands are unemployed. Do alms, redeem [1005] thy sins, let the poor rejoice of thy bounty, that thou also mayest rejoice of the Grace of God. He is in want; so art thou in want also: he is in want at thy hands; so art thou also in want at God's hand. Dost thou despise one who needs thy aid; and shall God not despise thee when thou needest His? Do thou therefore supply the needs of him who is in want of thine aid; that God may supply thy needs within. [1006] This is the meaning of, "I will have a care for my sin." I will do all that ought to be done, to blot out and to heal my sin. "And I will have a care for my sin."
24. "But mine enemies live" (ver. 19). They are well off: they rejoice in worldly prosperity, while I am suffering, and "roaring with the groaning of my heart." In what way do His enemies "live," in that He hath said of them already, that they have "spoken vanity"? Hear in another Psalm also: "Whose sons are as young plants; firmly rooted." But above He had said, "Whose mouth speaketh vanity. Their daughters polished after the similitude of a temple: their garners full bursting forth more and more; their cattle fat, their sheep fruitful, multiplying in their streets; no hedge falling into ruin; no cry in their streets." [1007] "Mine enemies" then "live." This is their life; this life they praise; this they set their hearts upon: this they hold fast to their own ruin. For what follows? They pronounce "the people that is in such a case" blessed. But what sayest thou, who "hast a care for thy sin"? What sayest thou, who "confessest thine iniquity"? He says, "Blessed is the people whose God is the Lord." [1008]
"But mine enemies live, and are strengthened against me, and they that hate me wrongfully are multiplied." What is "hate me wrongfully"? They hate me, who wish their good, whereas were they simply requiting evil for evil, they would not be righteous; were they not to requite with good the good done to them, they would be ungrateful: they, however, who "hate wrongfully," actually return evil for good. Such were the Jews; Christ came unto them with good things; they requited Him evil for good. Beware, brethren, of this evil; it soon steals [1009] upon us. Let no one of you think himself to be far removed from the danger, because we said, "Such were the Jews." Should a brother, wishing your good, rebuke you, and you hate him, you are like them. And observe, how easily, how soon it is produced; and avoid an evil so great, a sin so easily committed.