The Poor Man's Cry and the Blessedness of Sharing

Pay attention. For I ask you to be pleased to rescue me, not for the sake of another, but so that you might attend to helping me. And help me, if you make me outside of those ruling wars.

Those seeking my soul were greatly ashamed and were simultaneously ensnared. They were saying that the Psalm is about a single person. But if the one speaking is a man, he sends up a prayer concerning both, both for the body and for the soul. Therefore, if 'the Son of Man'—the Temple who has come forth from Mary—says these things, we shall say to those saying that only the body was taken: 'But He said, "He shall keep my body"'—see, even this He says, and it is the same person who is announcing it. Those who know the truth are turned back and are ashamed.

Those wishing evil upon me turned back toward the rear and were ensnared. It is a great thing to have turned the evil toward the rear; for to continue onward is harmful. Therefore, 'turning toward the rear' means 'they turned back' so as not to increase the road, not to rush forward. May those saying to me, 'Well done, well done,' be immediately clothed in shame. There is a wish regarding what he says, 'immediately,' that they may not remain in the evil, that they may not unceasingly say, 'Well done, well done, well done.' To say 'well done, well done' mockingly when something unpleasant is happening to those suffering is wrong.

May all those seeking you, O Lord, rejoice and be glad. Having spoken concerning the adversaries, so that they also might be ashamed and be ensnared and turn toward the rear, saying mockingly 'well done, well done,' he says: 'May all those seeking you, O Lord, rejoice and be glad.' Then we rejoice and are glad when, having sought, we find you; for he who seeks something rejoices and is glad when he finds it. Even if, therefore, troublesome or other harmful things come upon us, we seek to find you as a help. Then, appearing to be a help, you say: 'I will say while you are still speaking: Behold, I am here.'

And let them say at all times: Let the Lord be magnified. Since, having found you, they give thanks, saying, 'Let them say at all times: Let the Lord be magnified,' they might have those things for which they owe praise and rejoicing. It is possible to 'say at all times'; may ingratitude never exist for them. Those who love your salvation. The justice...

salvation, or the cause becoming salvation to them, or about to become salvation. 'Let the Lord be magnified always, let them say.' Loving your salvation, they magnify God always because of it.

18 But I am poor and needy; the Lord cares for me. Therefore I pray that your help may come to me and that you may be pleased to rescue me, because 'I am poor and needy.' I am not able to encourage myself, I am not able to do for myself from the outside regarding the things lying ahead, unless you help. 'Poor' therefore 'I am, and needy.' The difference between these two has been said at other times.

18 You are my helper and my protector; you are my God, do not delay. Since I have called you as a helper and a protector putting forth your shield for me—and this is the truth; for 'truth shall surround you as a weapon' (Ps 5:12)—'do not delay,' lest the struggle become too much for my strength. When you know it is the right time to care, to help, and to rescue, let this happen; for as far as my power and my nature reach, I am weak to help myself, to do for myself regarding the impending evils.

290 1–2 To the end; a psalm of David. Blessed is he who shows compassion to the poor and needy. And many take this psalm from the person of the Savior because of the way words lying here are received in the Gospel as having been spoken by the Savior and having been done and seen concerning the Savior. 'Blessed,' he says, 'is he who shows compassion to the poor and needy.' And many have explained such things regarding the character of the act, saying: the needy and the poor are different; and he who shares with these ought, according to analogy, to practice sharing; for he acts with understanding. It is not necessary to feed all those who are in want. Nor is it the case of one lacking food because he previously sought it thoughtlessly—he indulged in drinking, and everything he had he consumed unseemly and foolishly—but rather one lacking because of sickness or because of much childhood dependency. It is therefore necessary to provide to each with understanding. If anyone does not have enough to give to all, he ought to do this with understanding to those to whom he is obligated to give; and if he is able, he should also become a benefactor to others, according to the Father in the heavens, who causes the sun to rise not only upon the good but also upon the evil (Matt 5:45).