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1 Give ear to my prayer, O God; and hide not thyself from my supplication. 2 Attend unto me, and hear me: I mourn in my complaint, and make a noise; 3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. 4 My heart is sore pained within me: and the terrors of death are fallen upon me. 5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. 7 Lo, then would I wander far off, and remain in the wilderness. Selah. 8 I would hasten my escape from the windy storm and tempest. 9 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. 10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. 11 Wickedness is in the midst thereof: deceit and guile depart not from her streets. 12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: 13 But it was thou, a man mine equal, my guide, and mine acquaintance. 14 We took sweet counsel together, and walked unto the house of God in company. 15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them. 16 As for me, I will call upon God; and the LORD shall save me. 17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. 18 He hath delivered my soul in peace from the battle that was against me: for there were many with me. 19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. 20 He hath put forth his hands against such as be at peace with him: he hath broken his covenant. 21 The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. 22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. 23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.
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[AD 430] Augustine of Hippo on Psalms 55:1-2
"Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me" [Psalm 55:1]. Of one earnest, anxious, of one set in tribulation, are these words. He is praying, suffering many things, from evil yearning to be delivered: it remains that we hear in what evil he is, and when he begins to speak, let us acknowledge there ourselves to be; in order that the tribulation being shared, we may conjoin prayer. "I have been made sad in my exercise, and have been troubled" [Psalm 55:2]. Where made sad, where troubled? "In my exercise," he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his "exercise." Think ye not that without profit there are evil men in this world, and that no good God makes of them. Every evil man either on this account lives that he may be corrected, or on this account lives that through him a good man may be exercised. O that therefore they that do now exercise us would be converted, and together with us be exercised! Nevertheless, so long as they are such as to exercise, let us not hate them: because in that wherein any one of them is evil, whether unto the end he is to persevere, we know not; and ofttimes when to yourself you seem to have been hating an enemy, you have been hating a brother, and know not. The devil and his angels in the holy Scriptures have been manifested to us, that for fire everlasting they have been destined. Of them only must amendment be despaired of....Therefore since this rule of Love for you is fixed, that imitating the Father you should love an enemy: for, He says, "love your enemies:" [Luke 6:27] in this precept how would you be exercised, if you had no enemy to suffer? You see then that he profits you somewhat: and let God sparing evil men profit you, so that thou show mercy: because perchance thou too, if you are a good man, out of an evil man hast been made a good man: and if God spared not evil men, not even you would be found to return thanks. May He therefore spare others, that has spared you also. For it were not right, when you had passed through, to close up the way of godliness.

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:3
Whence then does this man pray, set among evil men, with whose enmities he was being exercised? Why says he, "I have been made sad in my exercise, and have been troubled"? While he is extending his love so as to love enemies, he has been affected with disgust, being bayed at all around by the enmities of many men, by the frenzy of many and under a sort of human infirmity he has sunk. He has seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he has been troubled. For there is his voice in another Psalm, "My eye has been troubled, because of anger." And what follows there? "I have waxen old among all mine enemies." As if in storm and waves he were beginning to sink, like Peter. [Matthew 14:30] For he does trample the waves of this world, that loves enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, "Father, forgive them, for they know not what they do." [Luke 23:34] Peter too would walk. He as Head, Peter as Body: because, "Upon this rock," He says, "I will build My Church." [Matthew 16:18] He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his exercise. By what mighty wind? "By the voice of the enemy, and by the tribulation of the sinner" [Psalm 55:3]. Therefore, in the same manner as he cried out on the waves, "Lord, I perish, save me," [Matthew 14:30] a similar voice from this man has preceded, "Hearken unto me." Wherefore? For what do you suffer? Of what do you groan? "I have been made sad in my exercise." To be exercised indeed among evil men You have set me, but too much they have risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to one sinking. "For they have brought down upon me iniquity, and in anger they were shadowing me." You have heard of waves and winds: one as it were humbled they were insulting, and he was praying: on every side against him with the roar of insult they were raging, but he within was calling upon Him whom they did not see....

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:4
But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger. But the anger of a brother if it shall have been inveterate is then hatred. Anger does trouble the eye, hatred does quench it: anger is a straw, hatred is a beam. Sometimes you hate and chidest an angry man: in you is hatred, in him whom you chide anger: with reason to you is said, "Cast out first the beam from your own eye, and so you shall see to cast out the straw from your brother's eye." [Matthew 7:5] For that you may know how much difference there is between anger and hatred: day by day men are angry with their sons, show me them that hate their sons! This man being troubled was praying even when made sad, wrestling against all revilings of all revilers; not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prays, hence asks: "From the voice of the enemy and from the tribulation of the sinner." "My heart has been troubled in me" [Psalm 55:4]. This is the same as elsewhere has been said, "My eye because of anger has been troubled." And if eye has been troubled, what follows? "And fear of death has fallen upon me." Our life is love: if life is love, death is hatred. When a man has begun to fear lest he should hate him that he was loving, it is death he is fearing; and a sharper death, and a more inward death, whereby soul is killed, not body. You minded a man raging against you; what was he to do, against whom your own Lord had given you security, saying, "Fear not them that kill the body"? [Matthew 10:28] He by raging kills body, thou by keeping hatred hast killed soul; and he the body of another, thou your own soul. "Fear," therefore, "of death has fallen upon me."

Source: Exposition on Psalm 55
[AD 397] Ambrose of Milan on Psalms 55:5-8
As for the person who wishes to be lifted up by the hand of Christ, let him first fly away himself, let him have his own wings, for one who flees from the world has wings. And if he does not have wings of his own—and perhaps only the individual who is able to fly has them—if then he does not have his own, let him get them from the one who has them. Thus a person who flees from the world does fly. “Behold, I have gone far off flying away, and I remained in the wilderness.” Thus, David flew away like the night raven in the dwelling, like the lone sparrow in the house. Now if you apply this to Christ, he flew away in the passion of his body, so that he could protect the peoples of the nations under the shadow of his wings. He flew away from the Godhead; he remained in the body and dwelled in the desert, so that the children of the deserted wife might be more than those of her who had a husband. Therefore let us seek after Christ’s body that we also may rise again; for where the body is, there also will the eagles be.

Source: FLIGHT FROM THE WORLD 5:30
[AD 430] Augustine of Hippo on Psalms 55:5-6
"Fearfulness and trembling have come upon me, and darkness has covered me" [Psalm 55:5]. "And I have said," "He that hates his brother, is in darkness until now." [1 John 2:9, 11] If love is light, hatred is darkness. And what says to himself one set in that weakness and troubled in that exercise? "Who shall give me wings as to a dove, and I shall fly and shall rest?" [Psalm 55:6]. Either for death he was wishing, or for solitude he was longing. So long, he says, as this is the work with me, as this command is given me, that I should love enemies, the revilings of these men, increasing and shadowing me, do derange my eye, perturb my sight, penetrate my heart, slay my soul. I could wish to depart, but weak I am, lest by abiding I should add sins to sins: or at least may I be separated for a little space from mankind, lest my wound suffer from frequent blows, in order that when it has been made whole it may be brought back to the exercise. This is what takes place, brethren, and there arises ofttimes in the mind of the servant of God a longing for solitude, for no other reason than because of the multitude of tribulations and scandals, and he says, "Who shall give me wings?" Does he find himself without wings, or rather with bound wings? If they are wanting, be they given; if bound, be they loosed; because even he that looses a bird's wings, either gives, or gives back to it its wings. For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. "Who," he says, "shall give me wings as to a dove, and I shall fly and shall rest?" Shall rest, where? I have said there are two senses here: either, as says the Apostle, "To be dissolved and to be with Christ, for it is by far the best thing." [Philippians 1:23] ...Even he that amended cannot be, is yours, either by the fellowship of the human race, or ofttimes by Church Communion; he is within, what will you do? Whither wilt go? Whither separate yourself, in order that these things you may not suffer? But go to him, speak, exhort, coax, threaten, reprove. I have done all things, whatever powers I had I have expended and have drained, nothing I see have I prevailed; all my labour has been spent out, sorrow has remained. How then shall my heart rest from such men, except I say, "Who shall give me wings?" "As to a dove," however, not as to a raven. A dove seeks a flying away from troubles, but she loses not love. For a dove as a type of love is set forth, and in her the plaint is loved. Nothing is so fond of plaints as a dove: day and night she complains, as though she were set here where she ought to complain. What then says this lover? Revilings of men to bear I am unable, they roar, with frenzy are carried away, are inflamed with indignation, in anger they shadow me; to do good to them I am unable; O that I might rest somewhere, being separated from them in body, not in love; lest in me there should be troubled love itself: with my words and my speech no good can I do them, by praying for them perchance I shall do good. These words men say, but ofttimes they are so bound, that to fly they are not able. For perchance they are not bound with any birdlime, but are bound by duty. But if they are bound with care and duty, and to leave it are unable, let them say, "I was wishing to be dissolved and to be with Christ, for it is by far the best thing: to abide in the flesh is necessary because of you." [Philippians 1:23-24] A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor does any man suffer this longing, but he that has begun to walk in that narrow way: [Matthew 7:14] in order that he may know that there are not wanting to the Church persecutions, even in this time, when a calm is seen in the Church, at least with respect to those persecutions which our Martyrs have suffered. But there are not wanting persecutions, because a true saying is this, "All that will godly to live in Christ, shall suffer persecution." [2 Timothy 3:12] ...

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:5-8
And yet, persecution and tribulation had become so great that he [Paul] was weary of life itself. Fear and trembling had come on him, and darkness had enveloped him, as you have heard when it was read in the psalm. That is the voice of the body of Christ, the voice of the members of Christ. Would you like to recognize it as your own voice? Then, be one of Christ’s members, and hear what the psalm says: “Fear and trembling are come on me, and darkness has covered me. And I said, Who will give me wings like a dove, and I will fly and be at rest.” Is not this similar to the cry of the apostle when he says, “so that we were weary even of life”? It is as though he were suffering weariness from the slime of the body, for he was longing to fly to Christ while the abundance of tribulations was impeding his flight without rendering it impossible. Yes, he was weary of life, weary of this life; for weariness is not to be found in the everlasting life, to which he refers when he says, “For to me to live is Christ and to die is gain.”

Source: SERMON 13:5
[AD 735] Bede on Psalms 55:5-8
Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds. They take delight in clinging only to God in the secrecy of their heart and in placing their hope in him. This solitude of mind, most dear to God, is what the prophet desired to attain with the help of the grace of the Holy Spirit when he said, “Who will give me wings as of a dove, and I will fly away and rest?” And as soon as he had secured this [solitude] by the Lord’s help, he gave thanks, and as though reviling the entanglements of ordinary earthly desires, he continued, “Behold, I have withdrawn afar in flight, and I have remained in solitude.”

Source: Homilies on the Gospels 1:1
[AD 430] Augustine of Hippo on Psalms 55:7
"Behold I have gone afar fleeing, and have abode in the desert" [Psalm 55:7]. In what desert? Wherever you shall be, there will gather them together other men, the desert with you they will seek, will attach themselves to your life, you can not thrust back the society of brethren: there are mingled with you also evil men; still exercise is your due portion, "Behold I have gone afar, and have abode in the desert." In what desert? It is perchance in the conscience, whither no man enters, where no one is with you, where you are and God. For if in the desert, in any place, what will you do with men gathering themselves together? For you will not be able to be separated from mankind, so long as among men you live?

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:8
"I was looking for him that should save me from weakness of mind and tempest" [Psalm 55:8]. Sea there is, tempest there is: nothing for you remains but to cry out, "Lord, I perish." [Matthew 14:30] Let Him stretch forth hand, who does the waves tread fearlessly, let Him relieve your dread, let Him confirm in Himself your security, let Him speak to you within, and say to you, "Give heed to Me, what I have borne:" an evil brother perchance you are suffering, or an enemy without art suffering; which of these have I not suffered? There roared without Jews, within a disciple was betraying. There rages therefore tempest, but He does save men from weakness of mind, and tempest. Perchance your ship is being troubled, because He in you is sleeping. The sea was raging, the bark wherein the disciples were sailing was being tossed; but Christ was sleeping: at length it was seen by them that among them was sleeping the Ruler and Creator of winds; they drew near and awoke Christ; [Matthew 8:24-25] He commanded the winds, and there was a great calm. With reason then perchance your heart is troubled, because you have forgotten Him on whom you have believed: beyond endurance you are suffering, because it has not come into your mind what for you Christ has borne. If unto your mind comes not Christ, He sleeps: awake Christ, recall faith. For then in you Christ is sleeping, if you have forgotten the sufferings of Christ: then in you Christ is watching, if you have remembered the sufferings of Christ. But when with full heart you shall have considered what He has suffered, will not you too with equanimity endure? And perchance rejoicing, because you have been found in some likeness of the sufferings of your King. When therefore on these things thinking you have begun to be comforted and to rejoice, He has arisen, He has commanded the winds; therefore there is a great calm. "I was looking for Him that should save me from weakness of mind and tempest."

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:9
"Sink, O Lord, and divide the tongues of them" [Psalm 55:9]. He is referring to men troubling him and shadowing him, and he has wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose there were a whispering against me, he says, all mine enemies, let them lose their "one purpose" in evil, divided be the tongues of them, let them not with themselves agree together. "Sink, O Lord, and divide the tongues of them." Wherefore "sink"? Because themselves they have lifted up. Wherefore "divide"? Because for an evil thing they have united. Recollect that tower of proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower. [Genesis 11:4] In pride they were thinking themselves to be fortified, they built up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spared them; even though He divided the tongues, lest by understanding one another they should make a destructive unity. Through proud men, divided were the tongues; through humble Apostles, united were the tongues. Spirit of pride dispersed tongues, Spirit Holy united tongues. For when the Holy Spirit came upon the disciples, with the tongues of all men they spoke, [Acts 2:4] by all men they were understood: tongues dispersed, into one were united. Therefore if still they rage and are Gentiles, it is expedient for them divided to have their tongues. They would have one tongue; let them come to the Church; because even among the diversity of tongues of flesh, one is the tongue in faith of heart.

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:11
"There has not failed from the streets thereof usury and deceit" [Psalm 55:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage. For he that in his house does any evil thing, however for his evil thing does blush: "In the streets thereof usury and deceit." Money-lending even has a profession, Money-lending also is called a science; a corporation is spoken of, a corporation as if necessary to the state, and of its profession it pays revenue; so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when you forgive not that which to you is owed; and the eye is disturbed in that verse of the prayer, "Forgive us our debts— as we too forgive our debtors." For what there will you do, when you are going to pray, and coming to that same verse? An insulting word you have heard: you would exact the punishment of condemnation. Do but consent to exact just so much as you have given, thou usurer of injuries! With the fist you have been smitten, slaying you seek, Evil usury! How will you go to prayer? If you shall have left praying, which way will you come round unto the Lord? Behold you will say: "Our Father which art in heaven, hallowed be Your Name, Your kingdom come, Your will be done, as in heaven so on earth." You will say, "Our daily bread give us today." You will come to, "Forgive us our debts, as we also forgive our debtors." [Matthew 6:9-12] Even in that evil city let there abound these usuries; let them not enter the walls where the breast is smitten! What will you do? Because there thou and that verse are in the midst? Petitions for you has a heavenly Lawyer composed. He that knew what used there to be done, said to you, "Otherwise you shall not obtain." "Verily, verily, I say unto you, that if you shall have forgiven men sins, they shall be forgiven you; but if you shall not have forgiven sins unto men, neither will your Father forgive you." [Matthew 6:14] Who says this? He that knows what there is being done, in the place whereat you are standing to make request. See how Himself has willed to be your Advocate; Himself your Counsellor, Himself the Assessor of the Father, Himself your Judge has said, "Otherwise you shall not receive." What will you do? You will not receive, unless you shall speak; will not receive if falsely you shall speak. Therefore either you must do and speak, or else what you ask you will not earn; because they that this do not do, are in the midst of those evil usuries. Be they engaged therein, that yet do idols either adore or desire: do not thou, O people of God, do not thou, O people of Christ, do not thou the Body of Him the Head! Give heed to the bond of your peace, give heed to the promise of your life. For what does it profit you, that you exact for injuries which you have endured? Does vengeance refresh you? Therefore, over the evil of another shall you rejoice? You have suffered evil; pardon thou; be not ye two.. ..

Source: Exposition on Psalm 55
[AD 379] Basil of Caesarea on Psalms 55:12-15
But what especially strengthens us in our desire for union with you is the account of your reverences’ zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: “For if my enemy had reviled me, I would verily have borne with it.” But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.

Source: LETTER 265
[AD 397] Ambrose of Milan on Psalms 55:12-15
So one who does the will of God is his friend and is honored with this name. He who is of one mind with him, he too is his friend. For there is unity of mind in friends, and no one is more hateful than the person who injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that Judas gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So he says, “It was you, a man of like mind, my guide and my acquaintance, who ever did take pleasant meals with me.” That is: it could not be endured, for you did fall on him who granted grace to you. “For if my enemy had reproached me I could have borne it, and I would have hid myself from him who hated me.” An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to demonstrate all the hatefulness of the sin he did not say, You, my servant, my apostle; but you, a man of like mind with me; that is, you are not my betrayer but your own, for you did betray a man of like mind with yourself.

Source: On the Duties of the Clergy 3.136
[AD 397] Ambrose of Milan on Psalms 55:12-15
Putting aside, therefore, conceptions due to common usage, let us reflect on the meaning of “to live in life” and “to die in death” and also “to live in death” and “to die in life.” I believe that, in accord with the Scriptures, “to live in life” signifies a wonderful life of happiness and that it seems to point toward an experience of life’s natural functions joined and, by participation, mingled with the grace of a blessed life. This concept, “to live in life,” means “to live in virtue,” to bring about in the life of this body of ours a participation in the life of blessedness. On the other hand, what does “to die in death” mean if not the disintegration of the body at the time of death, when the flesh is devoid of its customary function of carrying on life and the soul is unable to partake in life eternal? There is also the person who “dies in life,” that is to say, one who is alive in body but, because of his acts, is dead. These are the people who, as the prophet says, “go down alive into hell,” and she of whom the apostle speaks: “For she is dead while she is still alive.” There remains the fourth category, for there are those who “live in death” like the holy martyrs who give up their lives so that they may live. The flesh dies, but what is good does survive. Far from us, therefore, be the thought of living as participants in death. On the contrary, we should face death and thus become sharers in life. The saint does not desire to be a participant in this life of ours when he states, “To depart [this life] and be with Christ.” This has been much better stated by another: “Woe to me that my sojourning has been prolonged.” The psalmist was grieving because he had certain limitations due to the frailty of this life, since he hopes for a share in life eternal. Therefore I can … state that, although “to live in life” is a good thing, “to live for life” would be of doubtful benefit. One can speak of “living for life,” that is, for the life of eternity with its struggle with the life of the body. One can also speak of “living for life” in another sense. Anyone, even a pious person, can have a desire for this corporeal life of ours. We can take the example of one who thinks that he ought to live so virtuously as to arrive by his good actions at a ripe old age. Many people who are in weak health, but who still find life a pleasurable thing, are in this category.

Source: ON PARADISE 9:44
[AD 430] Augustine of Hippo on Psalms 55:12-14
"For if an enemy had upbraided me" [Psalm 55:12]. And indeed above he was "troubled in his exercise" by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk," that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. "For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words," that is, through pride had on me trampled, did magnify himself above me, did threaten me all in his power: "I would hide myself assuredly from him." From him that is abroad, you would hide yourself where? Amid those that are within. But now see whether anything else remains, but that thou seek solitude. "But you," he says, "man of one mind, my guide and my friend" [Psalm 55:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been. "But you,...that together with me took sweet morsels" [Psalm 55:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: "Taste ye and see, how sweet is the Lord." "In the House of God we have walked with consent." Whence then dissension? Thou that wast within, hast become one without. He has walked with me in the House of God with consent: another house has he set up against the House of God. Wherefore has that been forsaken, wherein we have walked with consent? wherefore has that been deserted, wherein together we did take sweet morsels?

Source: Exposition on Psalm 55
[AD 235] Hippolytus of Rome on Psalms 55:15
One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.

Source: Fragments from Commentaries on Various Books of Scripture - On Psalm LV. 15
[AD 430] Augustine of Hippo on Psalms 55:15
"Let there come death upon them, and let them go down unto Hell living" [Psalm 55:15]. How has he cited and has made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive. [Numbers 16:31] "Let there come," he says, "death upon them, and let them go down into Hell living." What is "living"? knowing that they are perishing, and yet perishing. Hear of living men perishing and being swallowed up in a gulf of the earth, that is, being swallowed up in the voraciousness of earthly desires. You say to a man, What ails you, brother? Brethren we are, one God we invoke, in one Christ we believe, one Gospel we hear, one Psalm we sing, one Amen we respond, one Hallelujah we sound, one Easter we celebrate: why are you without and I am within? Ofttimes one straitened, and perceiving how true are the charges which are made, says, May God requite our ancestors! Therefore alive he perishes. In the next place you continue and thus givest warning. At least let the evil of separation stand alone, why do you adjoin thereto that of rebaptism? Acknowledge in me what you have; and if you hate me, spare thou Christ in me. And this evil thing does frequently and very greatly displease them....Because they themselves have the Scriptures in their hands, and know well by daily reading how the Church Catholic through the whole world is so spread, that in a word all contradiction is void; and that there cannot be found any support for their schism they know well: therefore unto the lower places living they go down, because the evil which they do, they know evil to be. But the former a fire of divine indignation consumed. For being inflamed with desire of strife, from their evil leaders they would not depart. There came upon fire a fire, upon the heat of dissension the heat of consuming. "For naughtiness is in their lodgings, in the midst of them." "In their lodgings," wherein they tarry and pass away. For here they are not always to be: and nevertheless in defence of a temporal animosity they are fighting so fiercely. "In their lodgings is iniquity; in the midst of them is iniquity:" no part of them is so near the middle of them as their heart.

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:16
"Therefore to the Lord I have cried out" [Psalm 55:16]. The Body of Christ and the oneness of Christ in anguish, in weariness, in uneasiness, in the tribulation of its exercise, that One Man, Oneness in One Body set, when He was wearying His soul in crying out from the ends of the earth; says, "From the ends of the earth to You I have cried out, when My heart was being vexed." Himself one, but a oneness that One! And Himself one, not in one place one, but from the ends of the earth is crying as one. How from the ends of the earth should there cry one, except there were one? "I to the Lord have cried out." Rightly do thou cry out to the Lord, cry not to Donatus: lest for you he be instead of the Lord a lord, that under the Lord would not be a fellow-servant.

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:18
Therefore, my Brethren, those that in the very congregation of these walls ye see to be rebellious men, proud, seeking their own, lifted up; not having a zeal for God that is chaste, sound, quiet, but ascribing to themselves much; ready for dissension, but not finding opportunity; are the very chaff of the Lord's floor. [Matthew 3:12] From hence these few men the wind of pride has dislodged: the whole floor will not fly, save when He at the last shall winnow. But what shall we do, save with this man sing, with this man pray, with this man mourn and say securely, "He shall redeem in peace my soul" [Psalm 55:18]. Against them that love not peace: "in peace He shall redeem my soul." "Because with those that hated peace I was peace-making." "He shall redeem in peace my soul, from those that draw near to me." For from those that are afar from me, it is an easy case: not so soon does he deceive me that says, Come, pray to an idol: he is very far from me. Are you a Christian? A Christian, he says. Out of a neighbouring place he is my adversary, he is at hand. "He shall redeem in peace my soul, from those that draw near to me: for in many things they were with me." Wherefore have I said, "draw near to me"? Because "in many things they were with me." In this verse two propositions occur. "In many things they were with me." Baptism we had both of us, in that they were with me: the Gospel we both read, they were in that with me: the festivals of martyrs we celebrated, they were there with me: Easter's solemnity we attended, they were there with me. But not entirely with me: in schism not with me, in heresy not with me. In many things with me, in few things not with me. But in these few things wherein not with me, there is no profit to them of the many things wherein they were with me. For see, brethren, how many things has recounted the Apostle Paul: one thing, he has said, if it shall have been wanting, in vain are those things. "If with the tongues of men and of angels I shall speak," he says, "if I have all prophecy, and all faith, and all knowledge; if mountains I shall remove, if I shall bestow all my goods upon the poor, if I shall deliver my body even so that it be burned." [1 Corinthians 13:1-3] How many things he has enumerated! To all these many things let there be wanting one thing, charity; the former in number are more, the latter in weight is greater. Therefore in all Sacraments they are with me, in one charity not with me: "In many things they were with me." Again, by a different expression: "For in many things they were with me." They that themselves have separated from me, with me they were, not in few things, but in many things. For throughout the whole world few are the grains, many are the chaffs. Therefore he says what? In chaff with me they were, in wheat with me they were not. And the chaff is nearly related to the wheat, from one seed it goes forth, in one field is rooted, with one rain is nourished, the same reaper it suffers, the same threshing sustains, the same winnowing awaits, but not into one barn enters.

Source: Exposition on Psalm 55
[AD 379] Basil of Caesarea on Psalms 55:19-23
All of them will stand about Job when the Judge of human life will gather together the universal church, when the trumpet that is to announce the coming of the King calls loudly to the tombs and demands the bodies that have been entrusted to their charge. Then, they who now appear to be dead will take their place before the Maker of the whole world more quickly than will the living. For this reason, I think, the Lord allotted to Job a double portion of his other wealth but judged that he would be satisfied with the same number of children as before. Do you see how many blessings the just Job reaped from his patience? You, also, should therefore bear patiently any harm that may have come to you from yesterday’s fire enkindled by a demon’s treachery, and alleviate your feelings of distress over your misfortune with more courageous thoughts, in accordance with the words of the Scripture: “Cast your care on the Lord, and he will sustain you.”

Source: HOMILY ON DETACHMENT 21
[AD 379] Basil of Caesarea on Psalms 55:19-23
But do not lament a burden that surpasses your strength. For if you were the one destined to bear this responsibility alone, it would not be merely heavy but utterly unendurable. But, if the Lord is the one who helps you bear it, “Cast your care on the Lord,” and he himself will bear it. Only, let me urge you in all things to guard against this—that you be not carried along with others by wicked customs, but that through the wisdom given to you by God you change the formerly adopted evil practices into something good. For Christ has sent you, not to follow others but that you yourself may guide those who are being saved.

Source: LETTER 161
[AD 407] John Chrysostom on Psalms 55:19-23
With this in mind, then, let each of us apply the remedies from Scripture appropriate to ourselves. This, you see, is the reason these matters are freely proposed to everyone: people of good will are able to apply the fitting remedy to the ailment that is threatening them and secure a rapid return to health—provided someone does not resist the healing processes of the treatment but rather gives evidence of personal gratitude. There is, after all, no ailment of soul or body besetting the human race that cannot come to healing from this source. Why is that, tell me? A person comes to this source burdened with care and the pressure of affairs and on that account is overwhelmed with despair on entering—only to hear at once the words of the inspired author, “Why are you grief-stricken, my soul, and why do you trouble me? Hope in God, for I shall praise him, my God, the help of my countenance.” Receiving sufficient encouragement from this, he goes away throwing off all that faintheartedness. Likewise another person is oppressed by poverty and at his last gasp, depressed at seeing others flush with money, full of their own importance and putting on airs; this person in turn hears the words of the same inspired author, “Cast your care on the Lord, and he will sustain you”; and again, “Do not worry when someone becomes rich and the luxury of his house increases, because at his death he will not take any of it with him.” Another person, too, is in dire straits through being subjected to scheming and calumnies and finds life insupportable, unable to find human help from any quarter; but this person too is instructed by this blessed author in the midst of such terrible difficulties not to take refuge in human resource—listen, after all, to his words, “While I remembered them in prayer, they spoke calumnies against me.” Do you see from what source he looks for assistance? Other people, he is saying, concoct schemes and calumnies and plots, whereas I take refuge in the unassailable rampart, in the firm anchor, in the haven waves cannot threaten—that is, in prayer, by means of which all difficulties are made light and easy for me.

Source: HOMILIES ON GENESIS 29:2
[AD 411] Tyrannius Rufinus on Psalms 55:19-23
If it does not make you weary, let me point out, as briefly as possible, specific references to prophecy in the Gospels, so that those who are being instructed in the basic elements of the faith may have these testimonies written on their hearts, lest they should be surprised by any doubt they may entertain concerning the things that they believe. We are told in the Gospel that Judas, one of Christ’s friends and associates at their last meal together, betrayed him. Let me show you how this is foretold in the Psalms: “He who has eaten my bread has lifted up his heel against me”; and in another place, “My friends and my neighbors drew near and set themselves against me”;20 and again, “His words were smoother than oil, and yet they are real darts.” What then is meant when it says that his words were smooth? “Judas came to Jesus and said to him, Hail, Master, and kissed him.” Thus through the soft blandishment of a kiss he implanted the execrable dart of betrayal. In response the Lord said to him, “Judas, do you betray the Son of Man with a kiss?” You observe that he was appraised by the traitor’s covetousness at thirty pieces of silver.

Source: COMMENTARY ON THE APOSTLES’ CREED 20
[AD 430] Augustine of Hippo on Psalms 55:19
"God will hear me, and He shall humble them That is before ages" [Psalm 55:19]. For they rely on some leader or other of theirs that has begun but yesterday. "He shall humble them That is before ages." For even if with reference to time Christ is of Mary the Virgin, nevertheless before ages: "In the beginning He is the Word and the Word with God, and the Word God." [John 1:1] "He shall humble them That is before ages. For to them is no changing:" of them I "speak to whom is no changing." He knew of some to persevere, and in the perseverance of their own wickedness to die. For we see them, and to them is no changing: they that die in that same perverseness, in that same schism, to them is no changing. God shall humble them, shall humble them in damnation, because they are exalted in dissension. To them is no changing, because they are not changed for the better, but for the worse: neither while they are here, nor in the resurrection. For all we shall rise again, but not all shall be changed. Wherefore? Because "'To them is no changing: and they have not feared God."...

Source: Exposition on Psalm 55
[AD 461] Leo the Great on Psalms 55:19-23
May human obedience never withdraw itself from the grace of God, nor may it fall from that good without which it cannot be good. If it feels anything impossible for itself or arduous in the performance of the commandments, let it not abide in itself but return to the one who commanded it, for he gives an order to excite desire and afford help, as the prophet says: “Cast your care on the Lord, and he himself will support you.” Are there any so immoderately proud that they assume themselves to be so perfectly untouched and unstained that they need no renewal? Such an opinion is thoroughly mistaken, and they grow old in excessive vanity if, among the temptations of this life, they believe themselves immune from every wound. Everything is full of danger, everything full of pitfalls. Desires drive us, enticements lure us, money attracts us, loss hinders us, and the tongues of slanderers are bitter. The mouths of those who praise us are not always trustworthy; here hate rages, there a lying service deceives, so that it is easier to avoid discord than to escape falsehood.

Source: SERMON 43:1
[AD 533] Fulgentius of Ruspe on Psalms 55:19-23
Just as the most holy David blames the stubbornness of miserable and unhappy people who decline to be changed from evil to good during the course of this life, so he announces the coming punishment of divine retribution, saying, “For them there is no change, and they have not feared God.” And lest they who were not willing to be changed vainly promise themselves that they will receive the forgiveness of sins at the end of their earthly life, he then added, “He extended his hand in retribution.” The beginning of this retribution starts when the wicked person, receiving the reward that his error demanded, by a just judgment is allowed to remain in his wickedness. The completion comes when, for these same iniquities, he will be tortured by eternal fire. Nor should this retribution be considered small by which the wicked person, deprived of the light of justice, is permitted to wander in his darkness, prejudged not by blindness of the flesh but of the heart. This also is relevant to the accumulation of retribution, if the blind person not only is unable to perceive the light but also with pleasure seeks to increase the darkness of his blindness.

Source: ON THE FORGIVENESS OF SINS 2:13.1
[AD 533] Fulgentius of Ruspe on Psalms 55:19-23
In your zeal for good works and your contempt of human praise, be careful lest you wish to assign the good that you do, not to the grace of God but to your own strength. Hold firmly that there can be no ability in you for good will or good works unless you received it by the free gift of divine mercy. Know, therefore, that it is God working in you both to will and to do, for a good will. Accordingly, work out your salvation in fear and trembling. Humble yourself in the sight of God that he may exalt you. Ask from him the beginning of a good will. Ask from him the effects of good works. Seek from him the gift of perseverance. Do not think at any time that you can either will or do anything good, once his assistance has ceased. Ask him to turn away your eyes lest they see vanity; ask him to show you the way in which you should walk; petition him to direct your steps according to his word, and let no wickedness rule over you. Pray to him that he direct the works of your hands for you. “Be strong and let your heart take courage; wait for the Lord.”

Source: LETTER 2:36
[AD 604] Gregory the Dialogist on Psalms 55:19-23
Moreover there is this by the great favor of almighty God; that among those who are divided from the doctrines of the holy church there is no unity, since every kingdom divided against itself shall not stand. And holy church is always more thoroughly equipped in its teaching when assaulted by the questionings of heretics; so that what was said by the psalmist concerning God against heretics is fulfilled, “They are divided from the wrath of his countenance, and his heart has drawn near.” For while they are divided in their wicked error, God brings his heart near to us, because, being taught by contradictions, we more thoroughly learn to understand him.

Source: LETTER 8:2
[AD 700] Isaac of Nineveh on Psalms 55:19-23
If you believe that God makes provision for you, why be anxious and concerned about temporal affairs and the needs of your flesh? But if you do not believe that God makes provision for you, and for this reason you take pains to provide for your need separately from Him, then you are the most wretched of all men. Why even be alive or go on living in such a case? “Cast thy care upon the Lord, and He will nourish thee,” and you shall never be dismayed at any terror that overtakes you.

Source: ASCETICAL HOMILIES 5
[AD 430] Augustine of Hippo on Psalms 55:20
"He stretches forth His hand in requiting" [Psalm 55:20]. "They have polluted His Testament." Read the testament which they have polluted: "In your seed shall be blessed all nations." Thou against these words of the Testator sayest what? The Africa of holy Donatus has alone deserved this grace, in him has remained the Church of Christ. Say at least the Church of Donatus. Wherefore do you add, of Christ? Of whom it is said, "In your seed shall be blessed all nations." After Donatus will you go? Set aside Christ, and then secede. See therefore what follows: "They have polluted His Testament." What Testament? To Abraham have been spoken the promises, and to his seed. The Apostle says, "Nevertheless, a man's testament confirmed no one makes void, or super-adds to: to Abraham have been spoken the promises, and to his seed. He says not, And to seeds, as if in many; but as if in one, And to your Seed, which is Christ." [Galatians 3:15-16] In this Christ, therefore, what Testament has been promised? "In your seed shall be blessed all nations." Thou that hast given up the unity of all nations, and in a part hast remained, hast polluted His Testament....

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:21
"His discourses have been softened above oil, and themselves are darts" [Psalm 55:21]. For certain things in the Scriptures were seeming hard, while they were obscure; when explained, they have been softened. For even the first heresy in the disciples of Christ, as it were from the hardness of His discourse arose. For when He said, "Except a man shall have eaten My flesh and shall have drunk My blood, he shall not have life in himself:" they, not understanding, said to one another, "Hard is this discourse, who can hear it?" Saying that, "Hard is this discourse," they separated from Him: He remained with the others, the twelve. When they had intimated to Him, that by His discourse they had been scandalized, "Will ye also," He says, "choose to go?" Then Peter: "You have the Word of life eternal: to whom shall we go?" Attend, we beseech you, and you little ones learn godliness. Did Peter by any means at that time understand the secret of that discourse of the Lord? Not yet he understood: but that good were the words which he understood not, godly he believed. Therefore if hard is a discourse, and not yet is understood, be it hard to an ungodly man, but to you be it by godliness softened: for whenever it is solved, it both will become for you oil, and even unto the bones it will penetrate.

Source: Exposition on Psalm 55
[AD 65] 1 Peter on Psalms 55:22
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. [Psalms 55:22] Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.
[AD 430] Augustine of Hippo on Psalms 55:22
Furthermore, just as Peter, after their having been scandalized by the hardness, as they thought, of the discourse of the Lord, even then said, "to whom shall we go?" so he has added, "Cast upon the Lord your care, and He shall Himself nourish you up" [Psalm 55:22]. A little one you are, not yet you understand the secret things of words: perchance from you the bread is hidden, and as yet with milk you must be fed: [1 Corinthians 3:1] be not angry with the breasts: they will make you fit for the table, for which now little fitted you are. Behold by the division of heretics many hard things have been softened: His discourses that were hard have been softened above oil, and they are themselves darts. They have armed men preaching the Gospel: and the very discourses are aimed at the breast of every one that hears, by men instant in season and out of season: by those discourses, by those words, as though by arrows, hearts of men unto the love of peace are smitten. Hard they were, and soft they have been made. Being softened they have not lost their virtue, but into darts have been converted....Upon the Lord cast yourself. Behold you will cast yourself upon the Lord, let no one put himself in the place of the Lord. "Cast upon the Lord your care."...

Source: Exposition on Psalm 55
[AD 430] Augustine of Hippo on Psalms 55:23
But to the others what? "But You, O God, shall bring them down unto the pit of corruption" [Psalm 55:23]. The pit of corruption is the darkness of sinking under. When blind leads blind, they both fall into a ditch. [Matthew 15:14] God brings them down into the pit of corruption, not because He is the author of their own guilt, but because He is Himself the judge of their iniquities. "For God has delivered them unto the desires of their heart." [Romans 1:24] For they have loved darkness, and not light; they have loved blindness, and not seeing. For behold the Lord Jesus has shone out to the whole world, let them sing in unity with the whole world: "For there is not one that can hide himself from the heat of Him." But they passing over from the whole to a part, from the body to a wound, from life to a limb cut off, shall meet with what, but going into the pit of corruption?

Source: Exposition on Psalm 55