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The title of this Psalm, which we have just chanted and proposed to discuss, is, On the end, for Idithun, a Psalm for David himself. Here then we must look for, and must attend to, the words of a certain person who is called Idithun; and if each one of ourselves may be Idithun, in that which he sings he recognises himself, and hears himself speak. For you may see who was called Idithun, according to the ancient descent of man; let us, however, understand what this name is translated, and seek to comprehend the Truth in the translation of the word. According therefore to what we have been able to discover by enquiry in those names which have been translated from the Hebrew tongue into the Latin, by those who study the sacred writings, Idithun being translated is over-leaping them. Who then is this person over-leaping them? Or who those whom he has over-leaped?…For there are some persons, yet clinging to the earth, yet bowed down to the ground, yet setting their hearts on what is below, yet placing their hopes in things that pass away, whom he who is called over-leaping them has over-leaped.
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You know that some of the Psalms are entitled, Songs of Degrees; and in the Greek it is obvious enough what the word ‡ ναβαθμῶν means. For ‡ ναβαθμοὶ are degrees (or steps) of them that ascend, not of them that descend. The Latin, not being able to express it strictly, expresses it by the general term; and in that it called them steps, left it undetermined, whether they were steps of persons ascending or descending. But because there is no speech or language where their voices are not heard among them, the earlier language explains the one which comes after it: and what was ambiguous in one is made certain in another. Just then as there the singer is some one who is ascending, so here is it some one who is over-leaping…Let this Idithun come still to us, let him over-leap those whose delight is in things below, and take delight in these things, and let him rejoice in the Word of the Lord; in the delight of the law of the Most High…
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I said, I will take heed to my ways, that I sin not with my tongue…For it is not without reason that the tongue is set in a moist place, but because it is so prone to slip. Perceiving therefore how hard it was for a man to be under the necessity of speaking, and not to say something that he will wish unsaid, and filled with disgust at these sins, he seeks to avoid the like. To this difficulty is he exposed who is seeking to leap beyond…Although I have leaped beyond the pleasures of earth, although the fleeting passions for things temporal ensnare me not, though now I despise these things below, and am rising up to better things than these, yet in these very better things the satisfaction of knowledge in the sight of God is enough for me. Of what use is it for me to speak what is to be laid hold of, and to give a handle to cavillers? Therefore, I said, I will take heed to my ways, that I sin not with my tongue. I keep my mouth with a bridle. Wherefore is this? Is it on account of the religious, the thoughtful, the faithful, the holy ones? God forbid! These persons hear in such a manner, as to praise what they approve; but as for what they disapprove, perhaps, among much that they praise they rather excuse than cavil at it; on account of what persons then do you take heed to your ways, and place a guard on your lips that you may not sin with your tongue? Hear: it is, While the wicked stands over against me. It is not by me that he takes up his station, but against me. Why?…Even the Lord Himself says, I have yet many things to say unto you, but you cannot bear them now. And the Apostle, I could not speak unto you as unto spiritual, but as unto carnal. Yet not as to persons to be despaired of, but as to those who still required to be nourished. For he goes on to say, As babes in Christ, I have fed you with milk, and not with meat; for hitherto you were not able. Well, tell it unto us even now. Neither yet now are you able. Be not therefore impatient to hear that which as yet you are not capable of; but grow that you may be able to bear it. It is thus we address the little one, who yet requires to be fed with kindly milk in the bosom of Mother Church, and to be rendered meet for the strong meat of the Lord’s Table. But what can I say even of that kind to the sinner, who takes his stand against me, who either thinks or pretends himself capable of what he cannot bear; so that when I say anything unto him, and he has failed to comprehend it, he should not suppose that it was not he that had failed to comprehend, but I who had broken down. Therefore because of this sinner, who takes up his stand against me, I keep my mouth as it were with a bridle.
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I became deaf, and was humbled, I held my peace from good. For this person, who is leaping beyond, suffers some difficulty in a certain stage to which he has already attained; and he desires to advance beyond, even from thence, to avoid this difficulty. I was afraid of committing a sin; so that I spoke not; that I imposed on myself the necessity of silence: for I had spoken thus, I will take heed to my ways, that I may not sin with my tongue. Whilst I was too much afraid of saying anything wrong, I kept silence from all that is good. For whence could I say good things, except that I heard them? It is Thou that shall make me to hear of joy and gladness. And the friend of the bridegroom stands and hears Him, and rejoices on account of the bridegroom’s voice, not his own. That he may speak true things, he hears what he is to say. For it is he that speaks a lie, that speaks of his own…When therefore I had put a bridle, as it were, on my lips; and constrained myself to silence, because I saw that everywhere speech was dangerous, then, says he, that came to pass upon me, which I did not wish, I became deaf, and was humbled; not humbled myself, but was humbled; and I held my peace even from good. Whilst afraid of saying any evil, I began to refrain from speaking what is good: and I condemned my determination; for I was holding my peace even from what is good.