Ps 49:21

“The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who aforetime kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him on the cross and says, "These things have you done, and I kept silence." He adapted himself when he came then and taught people by persuasion, but this time it is they who will be forced to bow to his rule, whether they will or no.”

“Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors.… Keep your tongue from caviling, and watch over your words. Know that in judging others you are passing sentence on yourself and that you are yourself guilty of the faults that you blame in them. It is no excuse to say, "If others tell me things, I cannot be rude to them." No one cares to speak to an unwilling listener. An arrow never lodges in a stone: often it recoils on the shooter of it. Let the detractor learn from your unwillingness to listen not to be so ready to detract.”

“"These things hast thou done, and I held my tongue" (ver. 21). Therefore the Lord our God shall come, and shall not keep silence. Now, "These things hast thou done, and I held my tongue." What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to thee I have prolonged, thy repentance I have long looked for..."Thou hast imagined iniquity, that I shall be like unto thee;" Thou hast imagined that I shall be like unto thee, while thou wilt not be like unto Me. For, "Be ye," he saith, "perfect, even as your Father, which is in the heavens, who maketh His sun to rise on the good and evil." Him thou wouldest not copy, who giveth good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove thee," when "God manifest shall come, our God, and shall not keep silence," "I will reprove thee." And what to thee shall I do in reproving thee? what to thee shall I do? Now thyself thou seest not, I will make thee see thyself. Because if thou shouldest see thyself, and shouldest displease thyself, thou wouldest please Me: but because not seeing thyself thou hast pleased thyself, thou wilt displease both Me and thyself; Me when thou shalt be judged; thyself when thou shalt burn. But what to thee shall I do? He saith. "I will set thee before thy face." For why wouldest thou escape thyself? At thy back thou art to thyself, thou seest not thyself: I make thee see thyself: what behind thy back thou hast put, before thy face will I put; thou shalt see thy uncleanness, not that thou mayest amend, but that thou mayest blush...”

“I saw these crimes committed by you, I practiced long-suffering, I waited for your repentance. But you took even my long-suffering as an excuse for impiety, guessing that I was pleased with your lawlessness and would not inflict punishment.… Since you were not cured by the mild remedy of long-suffering, I shall prepare more painful ones for you and apply burning by censure. Now, this is in keeping with those words of the apostle, "Do you not realize that the goodness of God leads you in the direction of repentance, but by your obduracy and unrepentant heart you store up for yourself wrath on the day of wrath, revelation and just judgment of God, who will repay everyone according to their works."”

“"These things you have done, and I was silent." Here he treats of God's dissimulation. And first the dissimulation of God is set forth. Second, the effect of the dissimulation upon the wicked is set forth, at "You thought." He says, therefore, "These things you have done," namely all the things said above: you spoke good things and perpetrated evil, so that the Psalmist thus speaks in the person of God, "and I was silent," as though I did not immediately correct and punish you; but out of clemency and mercy I waited for you to repent. Is. 42: "I was silent, I was always quiet." Rom. 2: "Do you not know that the kindness of God leads you to repentance?" But the evil and sinful man abuses this clemency in pride. Rom. 2: "According to your hardness and impenitent heart, you treasure up for yourself wrath," etc. And therefore he says, "You thought wickedly that I would be like you." Now it was said above, "If you saw a thief," etc. Sinners argue from this and the wicked believe that sin pleases God and that he does not punish, because he is silent: "These things you have done and I was silent." But this supposition is wicked, because "the wicked man and his wickedness are alike hateful to God," as is said in Wis. 14. And Hab. 1: "Your eyes are too pure to look upon evil, and you cannot look upon iniquity." "But I will reprove you." Here, then, divine severity is set forth. And first in his reproof. Second, in its effect. He says, therefore, "I will reprove you," that is, I will condemn you. Ps. 6: "O Lord, do not correct me in your wrath." In wrath is the effect: "I will set you against your own face." God, who punishes, does not only punish through himself, but through other creatures. Wis. 5: "The whole world shall fight with him against the senseless." Likewise, the man himself fights against himself through the remorse of conscience. And thus he also fights against himself and reproves himself by his own means; and this is what he says: "I will set you against your own face," that is, you yourself will condemn yourself. Jn. 8: "Has no one condemned you? No one, Lord. Neither will I condemn you." Or, "I will set against your face," namely creatures, as is said in Wis. 5 -- whether rational, that is, Angels and saints, or irrational, which he used badly in sins. Job 7: "You have set me as contrary to you, and I am become a burden to myself," because the sinner will say against himself, Wis. 5: "We have erred from the way of truth." Nah. 3: "I will reveal your shame to your face." Is. 3: "The appearance of their countenance shall answer them." And this punishment is the worm of conscience.”