Ps 41:9

“"I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?" For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, "Why hast Thou forgotten me?" So cried our Head also, as if speaking in our name. "My God, my God, why hast Thou forsaken me?" I will say unto God, "Thou art my lifter up; why hast Thou forgotten me?" "Why hast Thou rejected me?" "Rejected" me, that is to say, from that height of the apprehension of the unchangeable Truth. "Why hast Thou rejected me?" Why, when already longing for those things, have I been cast down to these, by the weight and burden of my iniquity? This same voice in another passage said, "I said in my trance" (i.e., in my rapture, when he had seen some great thing or other), "I said in my trance, I am cast out of the sight of Thine eyes." For he compared these things in which he found himself, to those toward which he had been raised; and saw himself cast out far "from the sight of God's eyes," as he speaks even here, "Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?" Even he, my tempter, the devil; while offences are everywhere on the increase, because of the abundance of which "the love of many is waxing cold." When we see the strong members of the Church generally giving way to the causes of offence, does not Christ's body say, "The enemy breaketh my bones"? For it is the strong members that are "the bones;" and sometimes even those that are strong sink under their temptations. For whosoever of the body of Christ considers this, does he not exclaim, with the voice of Christ's Body, "Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?"”

“By day, may the Lord command His kindness May the light of the redemption come, and may the Lord command His kindness to us. and at night In the darkness of the exile and the troubles. may His resting place be with me Heb. שירה. May His resting place be in our midst. שּׁירה is an expression of camping, as we translate (II Sam. 17:26): “And Israel encamped,” וּשְּׁרָא. I learned this from the Great Masorah, which associates this [word] with (I Kings 5:12): “And his songs (שירו) were a thousand and five,” in the “aleph-beth” of two words with different meanings (homonyms). This taught [me] that this is not an expression of song, but the Midrash Aggadah does interpret it as an expression of song, interpreting in this manner: Israel says to the Holy One, blessed be He: “We remember what You did for us in Egypt. You commanded us one commandment by day on the eve of the Passover, and we observed it, and at night, You redeemed us and we sang Hallel before You. But now we keep many commandments, yet You do not redeem us. Because of this, I will say to God, my Rock, ‘Why have You forgotten me?’ “”

“Next the prayer is set forth: "And I will say to God: You are my protector," etc. In which he does two things. First he gives thanks for benefits received; second he inquires about the reason for the evils he suffers. First a man ought to acknowledge, because one who is not grateful for benefits received is unworthy of those yet to be received. Wis. 16: "The hope of the ungrateful," etc. And therefore he says, "You are my protector." Jerome has, "You are my rock," that is, my strength. And therefore he is called protector, for defending. Ps. 3: "But you, O Lord, are my protector," etc. Or, "You are my protector," that is, of my nature. Is. 42: "Behold my servant, I will uphold him." Or, "my protector in Baptism." Ps. 18: "He took me from many waters." And if you are my protector, I wonder at the evils I suffer. And first he inquires about the reason for the evils; second he sets forth certain things that are signs of the one and the cause of the other, at "While the enemy afflicts." From the evils he considers two things. One on the part of God: namely, that he seems to have forgotten him. Another on his own part, because he is oppressed by sadness. On the part of God, because he permits him to be afflicted; and therefore he says, "Why have you forgotten me?" because formerly you upheld me thus. Is. 49: "The Lord has forgotten me." But in truth he has not forgotten; on the part of him who was being afflicted, he says, "And why do I go about in sadness," that is, what is the reason that you give me over to sadness? Ps. 38: "All the day I went about in sadness, while the enemy afflicts me." Here he shows the pain he suffers from adversaries, and he assigns the effect of the persecution; as if to say: this is the cause why I go about in sadness, because I am afflicted by enemies—sometimes by temporal ones, sometimes by spiritual ones. Mt. 13: "An enemy has done this."”