18 And by what means have You “chastened” him? Tell us, O Idithun, the manner of your chastening; tell us in what way you have been “chastened.” “And You have made my life consume like a spider.” This is the chastening! What consumes away sooner than the spider? I speak of the creature itself; though what can be more liable to “consume away” than the spider's webs? Observe too how liable to decay is the creature itself. Do but set your finger lightly upon it, and it is a ruin: there is nothing at all more easily destroyed. To such a state have You brought my life, by chastening me “because of iniquity.” When chastening makes us weak, there is a kind of strength that would be a fault....It was by a kind of strength that man offended, so as to require to be corrected by weakness: for it was by a certain “pride” that he offended; so as to require to be chastened by humility. All proud persons call themselves strong men. Therefore have many “come from the East and the West,” and have attained “to sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven.” Wherefore was it that they so attained? Because they would not be strong. What is meant by “would not be strong”? They were afraid to presume of their own merits. They did not “go about to establish their own righteousness,” that they might “submit themselves to the righteousness of God.”...Behold! You are mortal; and you bear about you a body of flesh that is corrupting away: “And you shall fall like one of the princes. You shall die like men,” and shall fall like the devil. What good does the remedial discipline of mortality do you? The devil is proud, as not having a mortal body, as being an angel. But as for you, who have received a mortal body, and to whom even this does no good, so as to humble you by so great weakness, you shall “fall like one of the princes.” This then is the first grace of God's gift, to bring us to the confession of our infirmity, that whatever good we can do, whatever ability we have, we may be that in Him; that “He that glories, may glory in the Lord.” “When I am weak,” says he, “then am I strong.”
19. “But surely every man living disquiets himself in vain.” He returns to what he mentioned a little before. Although he be improving here, yet for all that, “every man living disquiets himself in vain;” forasmuch as he lives in a state of uncertainty. For who has any assurance even of his own goodness? “He is disquieted in vain.” Let him “cast upon the Lord the burden” of his care; let him cast upon Him whatever causes him anxiety. “Let Him sustain you;” let Him keep you. For on this earth what is there that is certain, except death? Consider the whole sum of all the good or the ill of this life, either those belonging to righteousness, or those belonging to unrighteousness; what is there that is certain here, except death? Have you been advancing in goodness? You know what you are today; what you will be tomorrow, you know not! Are you a sinner? You know what you are today; what you will be tomorrow, you know not! You hope for wealth; it is uncertain whether it will fall to your lot. You hope to have a wife; it is uncertain whether you will obtain one, or what sort of one you will obtain. You hope for sons: it is uncertain whether they will be born to you. Are they born? It is uncertain whether they will live: if they live, it is uncertain whether they will grow up in virtue, or whether they will fall away. Whichever way you turn, all is uncertain, death alone is certain. Are you poor? It is uncertain whether you will grow rich. Are you unlearned? It is uncertain whether you will become learned. Are you in feeble health, it is uncertain whether you will regain your strength. Are you born? It is certain that you will die: and in this certainty of death itself, the day of your death is uncertain. Amidst these uncertainties, where death alone is certain, while even of that the hour is uncertain, and while it alone is studiously guarded against, though at the same time it is in no way to be escaped, “every man living disquiets himself in vain.”...
20. “Hear my prayer, O Lord”. Whereof shall I rejoice? Whereof should I groan? I rejoice on account of what is past, I groan longing for these which are not yet come. “Hear my prayer, and give ear unto my cry. Hold not Your peace at my tears.” For do I now no longer weep, because I have already “passed by,” have “left behind” so great things as these? “Do I not weep much the more?” For, “He that increases knowledge, increases sorrow.” The more I long for what is not here, do I not so much the more groan for it until it comes? Do I not so much the more weep until it comes?...
21. “For I am a sojourner with You.” But with whom am I a “sojourner”? When I was with the devil, I was a “sojourner;” but then I had a bad host and entertainer; now, however, I am with You; but I am a “sojourner” still. What is meant by a sojourner? I am a “sojourner” in the place from which I am to remove; not in the place where I am to dwell for ever. The place where I am to abide for ever, should be rather called my home. In the place from which I am to remove I am a “sojourner;” but yet it is with my God that I am a sojourner, with whom I am hereafter to abide, when I have reached my home. But what home is that to which you are to remove from this estate of a sojourner? Recognise that home, of which the Apostle speaks, “We have an habitation of God, an house not made with hands, eternal in the Heavens.” If this house is eternal in the Heavens, when we have come to it, we shall not be sojourners any more. For how should you be a sojourner in an eternal home? But here, where the Master of the house is some day to say to you, “Remove,” while you yourself know not when He will say it, be thou in readiness. And by longing for your eternal home, you will be keeping yourself in readiness for it. And be not angry with Him, because He gives you notice to remove, when He Himself pleases. For He made no covenant with you, nor did He bind Himself by any engagement; nor did you enter upon the tenancy of this house on a certain stipulation for a definite term: you are to quit, when it is its Master's pleasure. For therefore is it that you now dwell there free of charge. “For I am a sojourner with You, and a stranger.” Therefore it is there is my country: it is there is my home. “I am a sojourner with You, and a stranger.” Here too is understood “with You.” For many are strangers with the devil: but they who have already believed and are faithful, are, it is true, “strangers” as yet, because they have not yet come to that country and to that home: but still they are strangers with God. For so long as we are in the body, we are strangers from the Lord, and we desire, whether we are strangers, or abiding here, “we may be accepted with Him.” I am a “sojourner with You; and a stranger, as all my fathers were.” If then I am as all my fathers were, shall I say that I will not remove, when they have removed? Am I to lodge here on other terms, than those on which they lodged here also?...
Source: The Enarrations, or Expositions, on the Psalms (New Advent)