Because he hath inclined his ear unto me: and in my days I will call upon him.
כִּֽי־הִטָּ֣ה אָזְנ֣וֹ לִ֑י וּבְיָמַ֥י אֶקְרָֽא׃
11 Church Fathers comment on this verse · 12 commentaries
Once more, in human understanding, he illustrates the wonder of God. Through these words, he conveys a different message: I am unworthy of His attention, yet He has chosen to reach out to me. ‘Therefore in my days I will call upon (Him).’ What is meant by ‘in my days’? He indicates that, being heard, he will not falter nor be negligent, but will carry out this mission throughout his life.
I have expressed my love, for the Lord hears the voice of my prayer (Psalm 113:1). Let the soul that wanders in the absence of the Lord sing in this manner; let that lost sheep sing in this manner, let that son who was dead and is now alive, who was lost and has been found (Luke 15:6, 24). Let us, brethren and cherished children, join our voices in this song. Let us learn, remain steadfast, and sing with the saints, “I have loved, for the Lord hears the voice of my prayer.” Is this the reason for loving, so that the Lord hears my cry? Or is it not our love that prompts His attentive ear? What does it signify to say, “I have loved for the Lord to hear”? Is he suggesting that love is ignited by hope, that he loved in expectation of God hearing his prayer?
But from where did he gain this hope? He says, “He inclined His ear unto me; in my distress, I cried unto Him” (Psalm 114:2). Thus, I loved because He would listen, and He listened because He bent His ear towards me. But how can you ascertain, O human soul, that God has turned His ear to you, unless you claim, “I have believed”? Therefore, these three virtues remain: faith, hope, and love (1 Corinthians 13:13). Because you have believed, you have hoped; because you hoped, you have loved.
And what are the days you reference when you say, “In my days I called upon Him”? Perhaps these are the days of fulfillment, when God sent His Son (Galatians 4:4), who declared, “In an acceptable time, I heard you, in the day of salvation, I helped you” (Isaiah 49:8). I might consider my days as those of suffering, of mortality, akin to the labor and sweat of Adam, marked by decay. For I found myself mired in deep anguish, and in another psalm, I lamented, “Behold, You have shortened my days; in these my days, I have called upon You.” My days differ from those of my Lord; I refer to those days which I have shaped through my own defiance, abandoning Him. And since He reigns in every place, is all-powerful, and sustains everything, I have thus earned my imprisonment; I have received the darkness of ignorance and the chains of mortality. In these days, my nets of death have ensnared me, and the sorrows of hell have seized me (Psalm 113:3)—sorrows that would not have befallen me had I not strayed from You. Yet now they close in on me, unrecognized while I delighted in the fleeting pleasures of the world, where the traps of hell are even more treacherous.
But once trouble and burden found me, I cried out to the name of the Lord (Psalm 113:4). I did not initially recognize the distress of beneficial sorrow, the kind in which He provides help, to whom it is said, “Be our helper in distress,” for human assistance is futile. I thought I could delight in the hollow aid of humanity; but when I received the words from my Lord, “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4), I did not wait until I lost those temporal gifts for which I had exulted, leading to my weeping; instead, I took notice of that affliction which caused my joy in things I feared to lose yet could not retain. I faced it resolutely and courageously, realizing I was not only tormented by life's burdens but even chained by its allure. Through this revelation, I recognized the trouble and heaviness that had eluded me and called upon the name of the Lord; “Lord, I entreat You, deliver my soul.” Let the holy people of God declare, “I have called upon the name of the Lord,” and let those Gentiles who do not yet call upon Him listen, seek out their troubles, call upon the name of the Lord, and find salvation.
The Lord is gracious and righteous; indeed, our God is gracious (Psalm 114:5). He is gracious, just, and merciful. Most gracious because He has inclined His ear to me; and I was unaware that His ear was so close until those beautiful feet guided me to call upon the Lord. For who calls upon Him but those whom He has first summoned? Hence, He is primarily merciful; yet He administers discipline, and merciful in His reception; for He chastises every child He embraces. I should not be embittered by His correction or overly pleased by His acceptance. For how could the Lord, who safeguards the little ones (Psalm 113:6), not admonish those He seeks to inherit eternally? What son is there whom his father does not discipline? (Hebrews 12:6-7). I was in distress, and He rescued me. He helped me because I was in distress; the pain inflicted by the physician with his knife is not punitive but therapeutic.
Rest, O my soul, for the Lord has been good to you (Psalm 114:7): not based on your merit or strength, but because the Lord has been good to you. He has delivered my soul from death (Psalm 114:8). It is remarkable, beloved brethren, that after he stated his soul had turned to rest due to the Lord’s goodness, he then declared, “For He has delivered my soul from death.” Did it find rest because of its deliverance from death? Is it not often said that rest pertains to death? What actions characterize a life that embodies peace and a death that embodies turmoil? Such a life must engage in actions directed towards tranquility, rather than the endless toil of unrest; for he was saved from death by He who, out of compassion, said, “Come unto Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28-30). Therefore, meek and humble, following Christ as her guide, the soul strives for rest; yet, let it not be idle or negligent, but accomplish its journey, as it is written, “In quietness do your work” (Sirach 3:19). “You have delivered my soul from death, my eyes from tears, and my feet from stumbling.” He who feels the fetters of flesh sings these words as fulfilled in hope. For it is indeed said, “I was in trouble, and He delivered me”; yet the apostle reminds us that we are saved by hope (Romans 8:24). The statement that we are delivered from death is aptly expressed as already accomplished, that we may comprehend the death of the unbelievers, of whom He says, “Let the dead bury their dead” (Matthew 8:22). Then He will wipe away our tears when He has protected our feet from falling. For then there will be no stumbling when we walk, no faltering of weak flesh. Now, however steadfast our path may be, which is Christ’s, we must endure the flesh beneath us that we are destined to conquer. In our task of self-discipline and restraint, the key is to avoid falling. Yet, who can remain unblemished in flesh? “I will please the Lord in the land of the living” (Psalm 114:9).
We toil in this present moment, for we await the redemption of our bodies (Romans 8:23); but when death is swallowed up in victory and this perishable body is clothed in imperishability, and this mortal in immortality (1 Corinthians 15:53-54), there will be no more weeping, for there will be no falling; and no slipping, for there is no decay. Thus, we will cease our labor to please and become entirely acceptable in the presence of the Lord, in the land of the living.
Listen closely to my words, the prophet instructs. This call to listen does not suggest that we should envision God as having physical ears, inclined due to the softness of His voice, similar to how we lean in to hear someone softly speaking nearby. Rather, the call to hear is a reflection of our own frailty, akin to a compassionate healer leaning towards a patient who, weakened and weary, struggles to articulate their needs. Thus, incline Your ear toward me. God's ability to hear does not rely on sound; He can perceive our requests even through silent expressions. Consider Moses, who without uttering words, prayed through deep sighs, and the Lord responded by asking, ‘Why do you cry out to Me?’ (Exodus 14:15).
God perceives even the silent cries of the innocent, which, though they lack bodily speech, resonate as powerful pleas. Righteous actions themselves serve as a form of voice before the Lord. In my own life, I will call out to Him continually. We often pray for just a moment—a day or even an hour—before we set aside our burdens, mistakenly thinking this suffices for our shortcomings. Yet, the holy Prophet emphasizes that his confessions reflect the entirety of his existence, stating, “All my days I will call.” Furthermore, to dispel any notion that he called upon God solely in times of prosperity, he recounts the severity of the trials he faced while still remembering the Lord's name. He declares: “The pains of death have encompassed me; the sorrows of hell have found me.”
During my lifetime, I will invoke. In which days, if not during the time of his achievement, when his spirit was troubled?
In our state of humility and insignificance, feeling incapable of uplifting ourselves, the Lord graciously turned His attention to us and was delighted to listen. As humanity cannot ascend to divinity, the Almighty chose to take on human form, humbling Himself as described in the Scriptures: ‘He bowed down the heavens and came down’ (Psalm 17:10). When I say ‘And in my days I will call,’ it suggests that in those days He will respond, not in darkness. This raises a question regarding another passage that states, ‘At midnight I rose up to confess to Thee’ (Psalms 118:62), even as the saints often choose the night for prayer. Additionally, one psalm instructs, ‘In the night lift up your hands in the holy place and bless the Lord’ (Psalm 133:2).
The phrase ‘And in my days I will call’ implies a future action; it is not a declaration of having called already, but rather a promise that I will call. In this present world, we cry out in the night, while in the coming day, we will lift our voices to the Lord. Thus, the Psalmist notes, ‘in my days,’ to distinguish that while the wicked dwell in darkness, I walk in light.
In the Hebrew context, the phrase differs: “But I said in my fervor, ‘All mankind is deceitful.’” This conveys the notion that while I will honor the Lord among the living, I recognize my own insignificance in earthly form. Our essence holds no truth, only a shadow and a semblance of deceit, pertaining to the body alone, not the spirit. The psalmist likewise affirms this: I will honor the Lord in the land of the living. Yet, reflecting on human existence and the myriad mistakes we encounter, I find no genuine truth in this life. We acknowledge that “we know in part, we prophesy in part” (1 Cor. 13:9). Hence, I proclaim, “All things perceived and understood are illusions.” Why is this the case? The term “illusion” implies a mere shadow and appearance.
It aligns with the notion expressed elsewhere: “In all manner of things a man walketh” (Psalm 38:7). This understanding parallels the assertion that “Every man is deceitful,” signifying that he is but a shadow. This is our interpretation of the Hebrew text, and we should also consider the Septuagint. Some may argue, “What is the Hebrew text to me? I adhere to the Church.” The declaration, “I said in my fervor, ‘Every man is deceitful,’” raises questions. Did David speak truthfully, or was he mistaken? If the statement holds truth in proclaiming that “Every man is deceitful,” then he, being a man, is also misleading. Conversely, if he is indeed misinforming, the claim “Every man is deceitful” cannot be true. Regardless of perspective, the reverse must apply: as a man, he cannot escape fallibility. If he falsely states every man is deceitful, he misleads in another manner. These arguments echo the convolutions of philosophers. Aristotle’s logic often roots itself in this complexity. You might say to someone, “If you lie and assert that you do, then you are misleading.” Observe how the assertion is turned inside out. What does it convey? You, my discussion partner, if you lie yet simultaneously speak the truth, you are both truthful and deceitful in a single statement. This underscores the caution from the apostle: “Beware lest anyone lead you astray through philosophy and empty deceit according to the traditions of men” (Colossians 2:8). Philosophers skillfully intertwine truth and falsehood within a single discourse through their complexities and rhetoric. Thus, we can state: “David spoke truthfully when he claimed all men are deceitful. As long as we remain in the flesh, no truth resides in us. But when we ascend to divinity, truth will shine forth.” “For where there are strife and divisions among you, are you not merely human, behaving as men do?” (1 Cor. 3:3). “I said, ‘You are gods; you are all children of the Most High. Yet you shall die like men and fall like one of the princes’” (Psalm 81:6-7). The one who is sanctified becomes divine, and upon reaching such a state, they are no longer merely human and free from deceit. What else did the apostle declare? “Let every man be a liar, but God is true” (Romans 3:4).
We can understand this differently: “I have believed, therefore I speak.” A teacher who imparts knowledge must first genuinely believe that knowledge to instruct others. Thus, he mentions that he believed first and subsequently teaches. “But I greatly humbled myself.” Upon receiving God’s grace, I was not lifted in pride or consumed by vanity. What did I accomplish? I deeply humbled myself. Moreover, that which I convey through my words can also be communicated through humility. “I said in my fervor, ‘Every man is deceitful.’” The psalmist remarks, “I admonished my disciple,” contemplating the heavenly and divine, I recognized that all human understanding is misleading. What can be truly reliable in this world when our worldly existence is merely a shadow? (see 1 Chronicles 29:15). Therefore, if the mentor acknowledges that every man is deceitful, it compels the mentee even more to refrain from exalting himself or holding any inflated opinions of his worth.
I will turn my ear towards You. See verse 1. Throughout my days, I will call upon Him. As a result, I will continually sing praises to Him and seek His grace. Following this, the Prophet recounts numerous afflictions.
Alleluia. The current psalm serves as an expression of gratitude to God, similar to the one preceding it. Another interpretation suggests that this psalm celebrates the return from Babylon. According to Theodoret, it proclaims the tribulations that Antiochus Epiphanes imposed upon Jerusalem. In verses 1-2: “I love (God), for the Lord will hear the voice of my prayer. Thou shalt incline thine ear unto me, and in my days I will call.” The psalmist expresses his love for God; this declaration requires further elaboration. He rejoices in the assurance that God has heard his supplications and has leaned down to listen to him in his weakness.
This theme is echoed in Psalm 16, where it states: “Thou shalt incline Thy ear unto me, and hear my words.” Therefore, for all the days of my life, I will invoke the name of the Lord.
According to Isychius, anyone who, inspired by the previous psalm, has come to revere the Lord and has transitioned from fear to love of God can affirm, ‘I have loved (Him).’ This profound statement is reserved for those who have achieved spiritual maturity, transcending the dread of servitude to embrace the spirit of adoption. As Great Basil remarks, the phrase is not simply subject to the verb 'I have loved.' Rather, it should refer to the God of all, who merits our love. God embodies the supreme good, as defined by worthy goodness, which is genuinely sought after. Thus, I proclaim my love for God, the ultimate recipient of desire, and I willingly endure afflictions for Him.
The psalmist elucidates the nature of his sufferings—such as the agonies of death, the horrors of hell, and various sorrows and ailments—that, in light of his love for God, become bearable, as well as the hopes for the blessings prepared for those who endure for righteousness. He insists that his entry into these trials was not out of compulsion or force, but rather stemmed from a place of love and determination, enabling him to declare: “for your sake they slay us all day long” and “who shall separate us from the love of Christ?” Thus, I embrace these trials, mindful that I suffer for righteousness in the presence of the All-Seeing Lord. My love has been reciprocated with the assurance that my cries are heard.
Goldsmith remarks that many who cherish life often shun hearing what would truly benefit them, yet they seek those benefits from God. When such requests are granted, they may still express dissatisfaction. What is beneficial is defined by God’s wisdom, even if it appears as poverty, hunger, illness, or other hardships. The psalmist asserts that he has loved God amidst severe afflictions and dangers, for God has heard him and provided what was truly good for him. Another observation notes that God’s hearing does not rely on physical sensation; He discerns our needs through a mere inclination of the heart. Recall how Moses, though silent, was heard through his groans without words, prompting the Lord to question, “Why do you cry out to me? Righteous acts alone elevate one’s voice before God.”
In these remarks, he articulates how he recognized that God had acknowledged his plea, affirming that he was aware of this, as God had prior revealed His divine favor to him by inclining His ear to his requests. For what reason would He turn His ear toward me if He had not wished to listen? God indeed bends His ear towards us when He instills within us a fervent desire and enthusiasm to pray; we would not seek Him unless He first granted us the grace to do so. Thus, David, familiar with his inner motivations, discerned from the very zeal for prayer bestowed upon him from above that the Lord had turned His ear in his direction.
This is why he adds, “and in my days I will call.” This signifies that as long as God's mercy shines upon me and I perceive the Lord's ear inclined towards me in this light, I will consistently engage in prayer to Him; both in times of joy and in hardship, I will continually seek the Lord. By referring to ‘his days,’ he indicates those moments when he experienced the illumination of God's preemptive grace; for without this grace, darkness ensues, as it is stated: “the night will come, when no one can work” (John 9:4). Others interpret ‘days’ as the trials David frequently faced, yet he remains ready to turn to God in prayer, both now and in the future.
In the Hebrew Psalter, Psalms 114 and 115 are considered a single psalm; however, the LXX, Symmachus, and Vulgate affirm the necessity of starting anew with the phrase "verovah," indicating a fresh psalm. It is reasonable to conclude Psalm 114 at verse 8, expressing confidence in the ongoing life that has been divinely preserved. Moreover, it is fitting for Psalm 115 to commence with a declaration of trust in God alongside doubt about human assistance during troubled times. The challenge of linking verses 8 and 9 illustrates the basis for their separation.
If we accept that the psalmist speaks on behalf of the entire community, we can view the psalm as a song of thanksgiving from those liberated from bondage; in this context, bondage refers to the life-threatening peril described in the psalm. In such captivity, the national identity of the people faced a crisis, risking dispersion among the nations and potential destruction. Alternatively, this can also be interpreted in a personal context, as seen in Psalms 17 and 55. The psalmist expresses his deep affection for God, affirming that he loves Him because the Lord has consistently answered his prayers, a claim he supports by referencing the recent granting of his plea, for which he will exalt the Lord for the entirety of his life. To his declaration of love, it's important to emphasize that it pertains directly to God; it is insufficient merely to claim, "I love," or "I rejoice that the Lord listens." To call upon God’s name with gratitude is a solemn act, as highlighted in Psalm 17:4. The psalmist, having faced grave danger and cried out to the Lord for deliverance, can now express his praise (v. 3), acknowledging that the Lord has shown compassion and justice, safeguarding the vulnerable and innocent (referencing Psalm 18). Because of the Lord's generous assistance, the psalmist's previously downcast soul can now find peace (v. 7). Once burdened with sorrow, the soul is encouraged to return to its former joy. Through divine aid, God has dispelled all fears and anxieties. The psalmist justly perceives his rescue from the brink of death as assurance that God will sustain his life for a long time (in the land of the living, distinct from sheol, the realm of the dead). To honor God in the land of the living is to live righteously on earth, and he places his trust in the Lord to support him in leading a godly life (v. 8).
The psalmist expresses heartfelt gratitude to God for liberating him from deep afflictions and sorrows. This joy and triumphant praise are also present in every faithful individual who has turned away from sinful circumstances through repentance, receiving true peace in Christ the Lord for the sake of eternal tranquility. Indeed, for those who love God, everything ultimately works together for good as stated in Scripture. During His passion, we hear the voice of Christ; God the Father listened to the Son as He hung on the cross, proclaiming, "Father, into Your hands I commit My spirit."
Death is a consequence of sin, wherein thoughts of transgression and the agonies of hell arise from sin. Suffering and ailments serve as catalysts for repentance and remorse for wrongdoing, accompanied by supplication to God. Christ the Lord, who righteously mandated Adam's expulsion from Eden, is also merciful, having given His life so that Adam might return to paradise. The Lord watches over infants who are born with malice but lack understanding, gifting His grace to the humble. Those born of water and the Spirit resemble newborns and, through faith, ascend towards spiritual maturity. Adam and his descendants will return to paradise, for Christ the Lord has willingly endured suffering for their salvation.
The righteous individual considers his resting place as the mountain abodes, which he will receive as recompense for his actions. Meanwhile, on earth, the tears of repentance provide comfort to the sinful soul. Christ has redeemed Adam’s soul from hell and death, wiping away every tear and fortifying it with grace, so that it may no longer fall into sin eternally. The land of the living is heaven, where the righteous and angels offer their thanks to God. The prophet refers to the land of the living as the immortal heavenly life, devoid of external barriers: no darkness, no sleep, no sustenance, no sorrow, and no death, but rather the joy of true life in Christ. The life experienced here is foreign to the soul, which feels as though it is only half-alive, confined within a perishable body. The soul is not derived from the earth, nor shall it return there; it belongs to the realm of the living.
What gave the psalmist the certainty that God would listen to him? It stemmed from past encounters—As in former times, you have bent your ear towards me. Relying on the assurance of God's grace derived from these experiences, the psalmist resolves to invoke the Lord's assistance throughout his life.
Passages read together with this verse.
THEOSIS