Psalms and Divine Remembrance

In songs. Since it is necessary to offer prayer with thanksgiving, the song is set forth for prayer. For no one, being ungrateful toward those beside him, is strong in his future requests. And the request seeks divine remembrance from God. For he says, 'If I were not in memory, being beside you, I would have gone about in darkness and been crushed by the unrighteous.' It is clear, then, that forgetfulness of divine nature does not touch it, being a change of memory, because the divine is unchangeable. For this reason also he asks, 'Why have you forgotten me?' For no one says 'Why' concerning a passive suffering of forgetfulness, but he presents a voluntary forgetfulness, the thoughtlessness concerning man which is unworthy of the care toward God.

This psalm of the former is inseparable, not even to be divided by an inscription, possessing the same power of returning to God, adding also the guidance through the light that shone, saying, 'I have come as light into the world, so that everyone following me may not remain in darkness' (Ps 42:1), and by this illumination preparing consolation for the one grieving, just as he before him used to make consolation for the grieving by the expectation of what is to come. Since, therefore, the portion of the righteous is fought against according to nation and according to man, and they cannot find justice according to worth unless they receive the heavenly judge and protector, just like the justice toward the opponents which he is concerned with, judging all things justly. He also calls upon him just as one who does not judge from hearsay but brings forth the right from knowledge. For this reason he asks for escape from nation and from an unrighteous man.

He says this, having something not different toward strength, and he finds God, such as is also 'I will love you, O Lord, my strength' (Ps 42:2a); then he says also here concerning the resisting ones.

If it is from God to hold fast, it is said appropriately that not being held fast is the most sorrowful thing being from God for one who puts forward only this help, but so that 'Why?' is not as if God were doing something without cause or in vain (for this happens toward our struggle) but as if it were owing to have an end to the struggle through mercy and owing to give consolation to those who mourn, from the one comforting those who mourn (Ps 42:2).

For God has no reason to overlook the righteous, so why does the one seeking what is from God ask 'Why?' as if saying, 'It is fitting for You to take hold of Your own and not permit the adversaries to enjoy pleasure'? Why then is Your own not being fulfilled, but what is from us prevails, just as it is said, 'How long, Lord, will You forget me to the end?' (Ps 42:4c) and, 'What profit is there in my blood, in my descending into corruption?' (Ps 42:5). For if even for a certain time affliction is necessary, but not for everything, and if we ought to be treated well by them in our case, but rather to find the help of God's mercy, so as to yield a peaceful fruit to those trained by it through the God who is full of philanthropy.

Regarding the Lord, it is said entirely, 'Why do You abandon me?' (Ps 42:5) even when it is not worthy of Him to abandon; therefore the appearance of heavenly help is rapid concerning the body suffering for our sake. The brightness is shown by the addition to the lyre and the love in the twice-repeated calling. This remembrance is the consolation. For even if we are grieved by those present, he says, let us give thanks for those to come, and let the sorrow already be dismissed by those expecting God, the salvation of a man who is turning toward Him.

'Behold,' he says, 'we have a king, God, who provides for the salvation of our people (Ps 43:5), and we know that it will be Yours, and in Your will we will be courageous (Ps 43:6).' 'Behold,' he says, 'as a horn we have it for the defending against all enemies (Ps 43:6), and Your name, which is upon us, will give a blow to those rising up and to hold us, hoping (Ps 43:7).' 'For I do not prepare myself with bow and dart (Ps 43:7),' he says. For this reason I do not trust in weapons, since even for the fathers these were not sufficient, nor was the achievement completed according to the strength of these, but the work is beyond all human preparation.

He says the former teachings are toward the latter things happening (Ps 43:8). But we are being taught that from You our salvation from the adversaries has always come, and we have seen their power falling into shame. 'Because of this,' he says, 'once for all we cry out to You through all time and in Your name we bring up thanks by which we are saved (Ps 43:9),' just as it is said through Ezekiel, 'Not because of you do I perform the victory of Israel, but because of My name (Ps 43:10.11).' But the hopes, he says...