Editor's Note
The commonly received tradition of this exposition of Saint Thomas ended at Psalm 51. However, a catalogue compiled in 1473 attests that the original copy by Reginald of Piperno extended up to and including Psalm 54. In the course of the nineteenth century, Fr. A. Uccelli discovered in the Dominican convent at Naples a copy -- destroyed in 1943 -- containing the exposition of these three psalms that had been lost to the tradition, and he brought it to light. We have published its text separately.
Prooemium
[86785] "In all his works he gave praise to the Holy One, and to the Most High with words of glory" (Sir. 47). These words are said of David according to the literal sense; and they are fittingly taken up to show the cause of this work. In them a fourfold cause of this work is indicated: namely the matter, the mode or form, the end, and the agent. The matter is universal: for whereas each of the books of canonical Scripture has a particular subject matter, this book has as its subject the whole of theology. And this is what Dionysius says in the third book of the Celestial Hierarchy: "The sacred Scripture of the divine odes," that is, of the Psalms, "intends to sing of all the sacred and divine operations universally." Hence the matter is signified in what he says: "in all his works," because it treats of every work of God. Now the work of God is fourfold: namely, of creation (Gen. 1: "God rested on the seventh day from all his work," etc.); of governance (Jn. 5: "My Father works even until now," etc.); of restoration (Jn. 4: "My food is to do the will of him who sent me, that I may accomplish his work"); and of glorification (Sir. 42: "The work of the Lord is full of his glory"). And all of these are treated completely in this teaching. First, the work of creation: Ps. 8: "I shall see your heavens, the works of your fingers." Second, of governance: for all the histories of the Old Testament are touched upon in this book: Ps. 77: "I will open my mouth in parables," etc. Third, of restoration, both as to the Head, namely Christ, and as to all the effects of grace: Ps. 3: "I have slept and taken my rest," etc. For all things pertaining to the faith of the Incarnation are handed down so clearly in this work that it seems almost a Gospel rather than a prophecy. Fourth is the work of glorification: Ps. 149: "The saints shall exult in glory," etc. And this is the reason why the Psalter is used more frequently in the Church than any other book, because it contains all of Scripture. Or, according to the Gloss, it is to give us hope of divine mercy: because although David sinned, he was nevertheless restored through penance. The matter, therefore, is universal, because it concerns every work. And because this pertains to Christ -- Col. 1: "In him it pleased all the fullness of divinity to dwell" -- the matter of this book is Christ and his members. The mode or form in sacred Scripture is found to be manifold. Narrative: Sir. 42: "Did not God make his saints narrate all his wonders?" And this is found in the historical books. Admonitory and exhortatory and preceptive: Tit. 2: "Speak these things and exhort. Rebuke with all authority." 2 Tim. 2: "Of these things put them in remembrance, testifying before God," etc. This mode is found in the law, the prophets, and the books of Solomon. Disputative: and this is found in Job and in the Apostle: Job 13: "I desire to argue with God." Deprecatory or laudatory: and this is found in this book: for whatever is said in the other books in the aforesaid modes is here set forth in the mode of praise and prayer: below, Ps. 9: "I will give thanks to you, O Lord, etc., I will narrate," etc. And therefore he says "he gave praise," because he speaks in the mode of praising. And from this is derived the reason for the title, which is: "Here begins the book of hymns, or of the soliloquies of the prophet David concerning Christ." A hymn is the praise of God with song. A song, moreover, is the exultation of the mind over eternal things, breaking forth into voice. He teaches, therefore, to praise God with exultation. A soliloquy is a conversation of a person with God alone, or with himself only, because this befits one who praises and prays. The end of this Scripture is prayer, which is the elevation of the mind to God. Damascene, Book 3: "Prayer is the ascent of the intellect to God": Ps. 148: "The lifting up of my hands as an evening sacrifice." But the soul is elevated to God in four ways: namely, to admire the loftiness of his power: Is. 40: "Lift up your eyes on high, and see who has created these things": Ps. 103: "How wonderful are your works, O Lord": and this is the elevation of faith. Second, the mind is elevated to strive for the excellence of eternal beatitude: Job 11: "You shall be able to lift up your face without blemish, and you shall be steadfast and shall not fear: you shall forget your misery, and as the noonday brightness shall arise to you": and this is the elevation of hope. Third, the mind is elevated to cling to the divine goodness and holiness: Is. 51: "Arise, arise, O Jerusalem," etc.: and this is the elevation of charity. Fourth, the mind is elevated to imitate divine justice in action: Lam. 3: "Let us lift up our hearts with our hands to God in the heavens": and this is the elevation of justice. And this fourfold mode is indicated when he says "to the Holy One and to the Most High": because the last two modes of elevation pertain to what he says "to the Holy One"; the first two to what he says "to the Most High." And that this is the end of this Scripture is clear from the Psalms. First, concerning the Most High, Ps. 112: "From the rising of the sun," and afterward, "the Lord is high above all nations," etc. Second, concerning the Holy One: Ps. 95: "Let them praise your great name, for it is terrible and holy." Therefore Gregory says in his first Homily on Ezekiel that the voice of psalmody, if it is performed with the intention of the heart, prepares a way through it to the heart of almighty God, so that he may pour into the attentive soul either the mysteries of prophecy or the grace of compunction. The end, therefore, is that the soul may be joined to God, as to the Holy One and the Most High. The author of this work is signified where it says "with words of glory." It should be noted, moreover, that it is one thing in sacred Scripture, and another in the other sciences. For the other sciences are produced by human reason, but this Scripture is produced by the impulse of divine inspiration: 2 Pet. 1: "For prophecy was not brought by the will of man, but holy men of God spoke as they were inspired by the Holy Spirit," etc. And therefore the tongue of a man functions in sacred Scripture like the tongue of a child speaking words that another supplies: Ps. 44: "My tongue is the pen," and 2 Sam. 23: "The Spirit of the Lord has spoken through me, and his word through my tongue." And therefore he says "in the word of the Lord," or "of glory," which are spoken through revelation. Hence 1 Kings 20: "Strike me in the word of the Lord," that is, in divine revelation. And this Scripture can be called the "word of glory" in four ways: because it is related to glory in a fourfold manner: namely, as to the cause from which it flows, because this teaching emanated from the glorious Word of God: 2 Pet. 1: "A voice coming down from the magnificent glory: This is my beloved Son," etc. As to its content, because in this book the glory of God which it proclaims is contained: Ps. 96: "Declare his glory among the nations." As to the mode of its emanation: for glory is the same as clarity, and the revelation of this prophecy was glorious because it was open. For there is a threefold mode of prophecy. Through sensible things: Dan. 5: "Fingers appeared, as it were of a man writing, etc., the king was watching the joints of the hand that wrote." Through imaginary likenesses, as is evident from the dream of Pharaoh and the interpretation made by Joseph (Gen. 41): Is. 6: "I saw the Lord sitting upon a throne, high and lifted up," etc. Through the manifestation of truth itself. And this mode of prophecy belongs to Daniel, who by the impulse of the Holy Spirit alone, without any external aid, produced his prophecy. For other prophets, as Augustine says, prophesied through certain images of things and coverings of words, namely through dreams and visions, deeds and sayings: but he was taught nakedly concerning the truth. Hence 2 Sam. 22, when David said "The Spirit of the Lord has spoken," etc., he immediately added: "as the light of the morning when the sun rises, shining in a morning without clouds." The sun is the Holy Spirit illuminating the hearts of the prophets, who sometimes appears under clouds, sometimes shines upon the prophets through the two aforesaid modes, sometimes without clouds, as here. And in support of this, what is said in 2 Sam. 6 may be adduced: "How glorious was the king of Israel today, uncovering himself before the handmaids of his servants, and he was stripped." And because through it he invites us to glory. Ps. 115: "This glory belongs to all his saints"; fittingly the words "how glorious," etc. are set first. The matter of this work is therefore clear: it concerns every work of the Lord. The mode: it is deprecatory and laudatory. The end: that being elevated we may be joined to the Most High and the Holy One. The author: the Holy Spirit himself who reveals this. But before we come to the letter, three things must be considered in general concerning this book. First, concerning the translation of this work. Second, concerning the mode of exposition. Third, concerning its division. There are three translations. One from the beginning of the earthly Church in the time of the apostles, and this had been corrupted by the time of Jerome because of copyists. Hence at the request of Pope Damasus, Jerome corrected the Psalter, and this is the one read in Italy. But because this translation disagreed with the Greek, Jerome again translated from Greek into Latin at the request of Paula, and Pope Damasus had this one sung in France; and it agrees word for word with the Greek. Afterward a certain Sophronius, who was sometimes disputing with the Jews, when the Jews said that certain things were not as he had introduced them from the second translation of the Psalter, the said Sophronius asked Jerome to translate the Psalter from Hebrew into Latin. Jerome agreed to this request: this translation agrees entirely with the Hebrew, but it is not sung in any Church; it is, however, held by many. Concerning the mode of exposition, it should be known that both in the Psalter and in the other prophecies to be expounded, we must avoid one error condemned in the Fifth Synod. For Theodore of Mopsuestia said that in sacred Scripture and the prophecies nothing is said expressly of Christ, but rather of certain other things, and they merely adapted them to Christ: for example, that text of Ps. 21, "They divided my garments among them," etc., was not said of Christ, but is said literally of David. This manner of interpretation, however, was condemned in that Council: and whoever asserts that the Scriptures are to be expounded in this way is a heretic. Blessed Jerome, therefore, in his commentary on Ezekiel, handed down to us one rule which we shall follow in the Psalms: namely, that they are to be expounded concerning historical events insofar as these events prefigure something about Christ or the Church. For as it says in 1 Cor. 10: "All things happened to them in figure." Now prophecies are sometimes spoken of things that existed at that time, but they are not said principally of those things, but insofar as they are figures of future things: and therefore the Holy Spirit arranged that when such things are said, certain elements are inserted that exceed the condition of that historical event, so that the mind may be elevated to what is prefigured. Just as in Daniel many things are said of Antiochus as a figure of the Antichrist: hence there certain things are read which were not fulfilled in him, but will be fulfilled in the Antichrist; just as also certain things are read about the kingdom of David and Solomon which were not to be fulfilled in the kingdom of such men, but were fulfilled in the kingdom of Christ, in whose figure they were spoken: as Ps. 71, "O God, your judgment," etc., which according to the title concerns the kingdom of David and Solomon; and it places in it something that exceeds his capacity, namely "In his days justice shall arise and abundance of peace, until the moon be taken away": and again, "He shall rule from sea to sea, and from the river to the ends," etc. This Psalm, therefore, is expounded concerning the kingdom of Solomon insofar as it is a figure of the kingdom of Christ, in whom all things said there will be fulfilled. Its division: the first point is that there are one hundred and fifty Psalms; and this number befits a mystery, because it is composed of 70 and 80. By 7, from which 70 is derived, is signified the course of this present time which passes through seven days; by 8, from which 80 is derived, is signified the state of the future life. For the eighth day, according to the Gloss, is the day of those who rise; and it signifies that in this book are treated those things which pertain to the course of the present life and to the glory of the future. Likewise, by seven is signified the Old Testament. For the fathers of the Old Testament served by the number seven: for they observed the seventh day, the seventh week, the seventh month, and the seventh year of the seventh decade, which is called the jubilee. By eight, however, is signified the New Testament: for we celebrate the eighth day, namely the Lord's Day, on account of the solemnity of the Lord's resurrection: and in this book the mysteries of the Old and New Testaments are fulfilled. The second division is according to some who said that the Psalter is divided into five books, through five divisions of the Psalms, which are marked by "so be it, so be it": and this in the Greek, where the Hebrew has "amen, amen." And in this is noted the end of each book according to them: and this is first in Ps. 40, "Blessed is he who understands." Likewise in Ps. 71, "O God, your judgment." Likewise in Ps. 88, "The mercies of the Lord." Likewise in Ps. 106, namely in the second "Give thanks": and there are five books. But this division does not exist among the Hebrews; rather it is held as one book. Acts 1: "As it is written in the book of Psalms" (Ps. 68): "Let their dwelling be made desolate," etc. The fact that it says "so be it, so be it," or "amen, amen," does not refer to the end of a book, because in other books this is placed many times, and it is not the end of the book. The third division is that the Psalms are divided into three groups of fifty; and this division comprehends the threefold state of the faithful people: namely the state of penance; and to this the first fifty is ordered, which ends in "Have mercy on me, O God," which is a Psalm of penance. The second concerns justice: and this consists in judgment, and ends in Ps. 100: "Mercy and judgment." The third concludes with the praise of eternal glory; and therefore it ends: "Let every spirit praise the Lord." But concerning the order of the Psalms, it should be known that certain Psalms touch upon histories, but they are not ordered according to the order of the history. For "I will love you, O Lord" pertains to the history of Saul, but "Lord, why are they multiplied" pertains to the history of Absalom; and this is later: hence they signify something beyond the history alone. The first fifty, therefore, pertains to the state of penance, and therefore figuratively it treats the tribulations and attacks upon David, and his liberation. And to make the division according to the letter: David, being in his kingdom, prays against a twofold attack or persecution. First against that which was against the whole people of God: and this in the fifth decade: Ps. 41: "As the deer longs for the springs of water, so my soul longs for you, O God." But universally the just man in his own person is afflicted in two ways: sometimes by those who persecute temporally, sometimes by certain who live unjustly: 2 Pet. 2: "They tormented the just soul with their wicked works": Ps. 118: "Fainting seized me," etc. And therefore first he places the Psalms pertaining to the first persecution of David, according as it signifies something against Christ and the Church. Second, those pertaining to the second tribulation, in the fourth decade: Ps. 31: "Blessed are they whose iniquities are forgiven." Likewise, David in his kingdom suffered a twofold tribulation: from particular persons and from the whole people. First, therefore, are placed the Psalms against the person. Second, the Psalms in which he prays against the second: and this in the third decade, namely "O God, O God." From particular persons he suffered persecution from two: namely from Absalom and from Saul. And by this is signified the persecution which the saints suffer, either from members of their household or from strangers: thus Christ suffered from Judas and from the Jews. First, therefore, are placed the Psalms against the first. Second, against the second: and this in the second decade: Ps. 11: "Save me, O Lord, for the holy man has ceased, for truths are diminished among the children of men." First, therefore, we must treat the first decade, in which this Psalm is placed as a preface, namely "Blessed is the man," etc.
Commentary on Psalm 1
[86786] This Psalm is distinguished from the whole work, for it has no title but serves as a kind of title for the entire work. David composed the Psalms in the manner of one praying, who does not maintain a single mode but adapts himself according to the diverse affections and movements of the one praying. This first Psalm therefore expresses the sentiment of a man raising his eyes to the whole state of the world and considering how some advance and others fall away. Among the blessed, Christ was the first; among the wicked, Adam. But note that in one thing all agree, and in two things they differ. They agree in blessedness, which all seek; but they differ in the process toward blessedness and in its outcome, because some attain it and some do not. This Psalm is therefore divided into two parts. In the first, the process of all toward blessedness is described. In the second, the outcome, at "and he shall be like a tree that is planted near the running waters." Concerning the first, he does two things. First, the process of the wicked is touched upon; second, that of the good, at "but his will is in the law of the Lord," etc. In the process of the wicked, three things must be considered. First, deliberation about sin, and this in thought; second, consent and execution; third, inducing others to the same -- and this is the worst. And so first he sets forth the counsel of the wicked, at "blessed is the man," etc. He says "who has not walked," because as long as a man deliberates, he is in the process of going. Second, he sets forth consent and execution, saying: "and in the way of sinners," that is, in their manner of acting. Prov. 4: "The way of the wicked is dark; they do not know where they stumble." "He has not stood," namely by consenting and acting. He says "of the ungodly," because ungodliness is sin against God, and "of sinners" is against neighbor, "and in the seat" -- behold the third -- that is, inducing others to sin. In the seat, therefore, as a teacher, instructing others to sin; and so he says "of pestilence," because pestilence is a contagious disease. Prov. 29: "Pestilent men destroy a city." He therefore who walks in this way is not blessed, but rather he who goes the opposite way. Now the blessedness of man is in God. Ps. 143: "Blessed is the people whose God is the Lord," etc. The right process toward blessedness is therefore, first, that we submit ourselves to God, and this in two ways. First through the will, by obeying His commandments; and so he says: "but in the law of the Lord"; and this pertains especially to Christ. Jn. 6: "I came down from heaven not to do my own will, but the will of Him who sent me." It applies similarly to every just person. And he says "in the law" through love, not "under the law" through fear. 1 Tim. 1: "The law is not made for the just man." Second, through the intellect, by meditating continually; and so he says, "on his law he shall meditate day and night," that is, continuously, or at certain hours of day and night, or in prosperity and adversity.
[86787] In this part the outcome of blessedness is described: and first its diversity is set forth; second, the reason is assigned, at "because the Lord knows," etc. Concerning the first, he does two things. First he sets forth the outcome for the good; second, for the wicked, at "not so the ungodly," etc. Concerning the outcome of the good, he uses a similitude: and first he proposes it; second, he applies it, at "and all things whatsoever he shall do," etc. For the similitude is taken from a tree, in which three things are considered: namely, planting, bearing fruit, and preservation. For planting, earth moistened by waters is necessary, otherwise it would dry up; and so he says: "which is planted near the running waters," that is, near the streams of graces. Jn. 7: "He who believes in me, out of his belly shall flow rivers of living water." And whoever has roots near this water will bear fruit by doing good works; and this is what follows: "which shall yield its fruit." Gal. 5: "But the fruit of the Spirit is charity, joy, peace, patience, long-suffering, goodness, kindness," etc. "In its season," namely now, when it is the time for working. Gal. 6: "While we have time, let us do good to all." But it does not dry up; rather, it is preserved. Certain trees are preserved in substance but not in their leaves; some are preserved also in their leaves, and so it is with the just. Hence he says, "and its leaf shall not fall off," that is, not even in their least and outward works are they forsaken by God. Prov. 11: "The just shall spring up as a green leaf."
[86788] Then when he says, "and all things," he applies the similitude, because the blessed shall prosper in all things; and this when they obtain their intended end with regard to all that they desire, because the just attain blessedness. Ps. 117: "O Lord, save me; O Lord, grant prosperity," etc. The outcome for the wicked is the opposite, which is described at "not so," etc. And concerning this he does two things. First he sets forth the similitude; second, he applies it, at "they shall not rise again." But note that here he puts "not so, not so" twice, for greater certainty. Gen. 41: "That you saw it a second time is a sign of its certainty." Or, "not so" do they act in the process, and therefore "not so" do they receive in the outcome. Lk. 16: "You received good things in your life, and Lazarus likewise evil things; but now he is comforted here, and you are tormented." They are fittingly compared to dust, which has three qualities contrary to what was said about the just man. For dust does not adhere to the earth but is on the surface. But a planted tree is rooted deep. Likewise a tree is compact in itself. It is also moist. But dust is divided in itself, dry and arid. By which is signified that the good are united by charity like a tree. Ps. 117: "Appoint a solemn day with thick boughs, even to the horn of the altar." But the wicked are divided. Prov. 13: "Among the proud there are always quarrels." Likewise the good are rooted in spiritual and divine goods, but the wicked are sustained by external goods. They are also without the water of grace. Gen. 3: "You are dust," etc. And therefore all their wickedness shall flow away, as a leaf flows from the vine and the fig tree, Is. 34. But of the good it is said here that "its leaf shall not fall off." Lk. 21: "A hair of your head shall not perish." But of those wicked it is said that they are totally cast away from the face, that is, from superficial goods, which the wind, that is, tribulation, "shall cast away from the face of the earth." Job 4: "I have seen those who work iniquity and sow sorrows and reap them, perishing by the blast of God and consumed by the spirit of His mouth." Then he applies the similitude at "they shall not rise again," because they are like dust. But against this, 2 Cor. 5: "We must all appear before the judgment seat of Christ." Likewise, 1 Cor. 15: "We shall all indeed rise." To which it must be said that this can be read in two ways. For properly speaking, a man is said to "rise" in judgment when his case is upheld by the sentence of the judge. These therefore do not rise, because the sentence in judgment is not pronounced in their favor, but rather against them; hence another reading has "they shall not be established." But the good do rise, because although they were afflicted by the sin of the first parent, they shall nevertheless have the sentence in their favor. "Nor shall sinners be gathered in the assembly of the just." Because the good shall be gathered into eternal life, to which the wicked shall not be admitted. Or it must be said that this is understood of the restoration of justice, to which they are restored by their own judgment. 1 Cor. 11: "If we would judge ourselves, we should not be judged." And with regard to this he says, "they shall not rise in judgment," namely their own, of which it is said in Eph. 5: "Rise, you who sleep, and arise from the dead, and Christ shall enlighten you." Some are restored by the counsel of the good; and in this way also the wicked do not rise from sin. Or "the ungodly," that is, the unbelieving, "do not rise in the judgment" of examination and inquiry, because, according to Gregory, some shall be condemned and not judged, namely the unbelieving; some shall neither be judged nor condemned, namely the apostles and perfect men; some shall be judged and condemned, namely wicked believers. Thus the faithful do not rise in the judgment of examination, so as to be scrutinized. Jn. 3: "He who does not believe is already judged." But sinners do not rise in the assembly of the just, so as to be judged and not condemned. Then the reason is given why they shall not rise in judgment: "because the Lord knows," etc. And he speaks properly, because when someone knows what is lost, it is restored; but when he does not know, it is not restored. The just indeed are dissolved through death, but God knows them. 2 Tim. 2: "God knows who are His" -- He knows, that is, with a knowledge of approval -- and therefore they are restored. But because He does not know the way of the ungodly with a knowledge of approbation, therefore "the way of the ungodly shall perish." Ps. 118: "I have gone astray like a sheep that is lost; seek your servant, O Lord, for I have not forgotten your commandments." Ps. 34: "Let their ways be darkness and slippery," etc.
Commentary on Psalm 2
[86789] Having set forth the Psalm in which he described, as it were universally, the state and course of the human race, here he proceeds to his proper subject matter, namely his own tribulations signifying the tribulations of Christ. Concerning this he does three things. First, he implores divine help against imminent tribulations by praying. Second, he gives thanks after being heard, and this in the eighth Psalm: "O Lord, our Lord, how admirable is your name in all the earth!" Third, he shows the confidence conceived from this, and this in the tenth Psalm: "In the Lord I trust; how do you say to my soul, 'Flee to the mountain like a sparrow'?" In tribulations, moreover, a man can ask for two things. First, he asks to be delivered. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in you," etc. Concerning the first, he does two things. First, he implores help against those who trouble him. Second, against those who scheme to deceive, and this in the fifth Psalm: "My words." Concerning the first, he does three things. First, he commemorates the machinations of those rising against him. Second, he implores help against those already rising, and this in the third Psalm: "Lord, how they are multiplied." Third, confident of being heard, he invites others to trust in God; and this in the fourth Psalm: "When I called." But it should be noted that this entire Psalm contains nothing about prayer, but about the malice of those who rise up. Concerning this Psalm, it should be known in general that there was a twofold opinion about it. For some said that it is the same as the first Psalm, and this was the view of Gamaliel. And for this reason they said that just as that Psalm begins "Blessed is the man who," etc., so this one, as if it were part of it, ends "Blessed are all who trust in him," so that it would be, as it were, circular. But two things stand against this. First, because in that case there would not be one hundred and fifty Psalms. But to this it is answered that they add one which is found in many Psalters and begins "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that which number a Psalm is immediately appears: for in the first there is aleph, to designate that it is the first; in the second there is beth, to designate that it is the second; in the third there is gimel, and so on for the others. Since, therefore, beth, which is the second letter in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and Augustine holds this view. It must therefore be said that this Psalm in the order of the Psalms is the second, but the first with a title; and this is its title. A Psalm is properly named from the Psaltery, which is a certain ten-stringed instrument that is played by hand; hence it is derived from "to play," which means to touch with the hand, and it has its striking from above. Hence a Psalm is properly called a song that David sang, or caused to be sung, to the Psaltery. Mystically, however, by the ten-stringed Psaltery is signified the law of God, which consists in ten commandments, and it must be touched by hand, that is, by good works, and from above, because the commandments are to be fulfilled for the sake of the hope of eternal things; otherwise it would be touched from below. It is therefore a Psalm of David, because it was composed by him, and it treats of his kingdom as a figure of the kingdom of Christ. For through David, Christ is fittingly signified, because David means "strong of hand," and Christ is "the power of God" (1 Cor. 1). David is also called "desirable in appearance," and Christ is "the splendor of glory" (Heb. 1): he is the one "into whom the angels desire to look" (1 Pet. 1). "Why have the nations raged, and the peoples devised vain things?" This Psalm is divided into two parts. In the first, the machination of those plotting against the kingdom of David and of Christ is narrated. In the second, their repression is set forth, at "He who dwells in the heavens shall laugh at them." Concerning the first, he does three things. First, he narrates the rebellion of those who plot. Second, against whom they plot. Third, the purpose of those who plot. The second at "against the Lord." The third at "Let us break their bonds." First, then, historically it should be known that when a people stirs up rebellion, first a murmur arises among the people, then the support of the great comes to bring it to completion. First, therefore, he sets forth the endeavor of the murmuring people. Second, the support of the great, at "The kings of the earth stood up, and the princes assembled together." Among the people, moreover, some have less reason and are impetuous; others have more and are called cautious. The first are not moved by judgment to rebel, but rather by impulse; and therefore he says of these, "they raged," which is characteristic of beasts: Prov. 19: "As the roaring of a lion, so also is the anger of the king." The second are moved by deliberation; and therefore of these he says: "they devised vain things." Because "the thoughts of men are vain" (Ps. 93). A people is a multitude of men united by consent of law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called nations, because they are not under the law of God. Or, literally, in the kingdom of David there were subjected nations and faithful Jews; and both were plotting against him; therefore he says: "Why have the nations raged, and the peoples devised vain things?" He does not ask but rebukes, as in Wis. 5: "What has pride profited us, or what has the boasting of riches brought us?" Likewise, the lesser could do nothing by themselves unless they had the support of the greater; hence he sets forth certain ones providing support: first by aiding with power, and regarding this he says: "The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ"; as if to say, those raged, but others stood up, that is, were present for this malice. Likewise, some provided support by advising with wisdom; and regarding this he says, "assembled together," namely to take counsel. Jerome's text has "they conferred together." Jer. 5: "I will therefore go to the great men and speak to them, for they have known the way of the Lord and the judgment of their God," etc. Then when he says, "against the Lord and against his Christ," etc., he identifies those who suffer the rebellion. For he shows against whom the rebellion was directed: against the Lord and against his king. For kings are called Christs, that is, anointed ones: Ps. 104: "Do not touch my anointed ones." Whoever, therefore, rebels against a king appointed by God also rebels against God: Rom. 13: "Whoever resists authority resists the ordinance of God." And therefore he says, "against the Lord and against his Christ." 1 Sam. 8: "They have not rejected you, but me." Mystically, these things are said of Christ under the likeness of David: Acts 4: "Lord, you said through the mouth of our father, your servant David, 'Why have the nations raged,'" etc. "For they truly assembled in this city against your holy servant Jesus, whom you anointed," etc. And according to this, it should be understood that the nations, namely the soldiers, assembled against Christ; and the peoples, namely the Jews, devised vain things, believing they could kill him entirely, namely that he would not rise again; and the kings of the earth, namely Herod the Ascalonite, the earlier one, who killed the infants, and later Herod Antipas, his son, who consented with Pilate; and the princes, that is, Pilate, so that the plural is used for the singular by synecdoche. Or the chief priests assembled together, that is, in one wicked will, against the Lord and against his Christ.
[86790] Next he sets forth the purpose of those who plot; hence he says: "Let us break their bonds," etc. This is properly said, for the dominion of the king is called a yoke. In 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed on them. For just as oxen are joined by a yoke for work, so men are joined for the dominion of the kingdom. But the yoke cannot be removed unless the bonds are loosened. The bonds in a kingdom are those by which the royal power is secured in the kingdom, such as soldiers, fortresses, and arms. First, therefore, it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Mt. 11: "My yoke is sweet," etc. The bonds are the virtues: hope, faith, charity: Eph. 4: "Eager to preserve the unity of the Spirit in the bond of peace." Sir. 6: "Her bonds are a healing binding." That the conscience of man should not be under the yoke of the law of Christ cannot happen unless these bonds are first broken: which those do who say to God, "Depart from us; we do not want the knowledge of your ways," etc. (Job 21). Jer. 2: "Of old you broke your yoke, you burst your bonds, and you said, 'I will not serve.'" Or this is said in the person of David, from Christ to his servants: the Gloss says, as if they plot thus, but "O my servants, let us break," etc.; but this does not fit the intended meaning.
[86791] Then when he says, "He who dwells," the suppression of those plotting against the kingdom of David is set forth. And concerning this he does two things. First, it is shown how they are suppressed by the Lord. Second, how by his Christ, at "But I have been appointed," etc. Against these -- namely the Lord and his Christ -- they plotted, as was said. Concerning the first, note four things: namely derision, scorn, angry speech, and disturbance. For just as a boy of no strength and power, if he fights against a giant, is laughed at by the giant, so if anyone of no power wishes to plot against him who dwells in the heavens, he is laughed at by him. Job 35: "Look up to heaven and behold, and contemplate the sky, that it is higher than you. If you sin, what will you harm him?" And if the powerless one persists, then the one who is more powerful rebukes and scorns him. For derision is done with the mouth, according to Jerome in the Gloss; but scorn with a wrinkled and contracted nose, arising from a certain slight indignation. Prov. 1: "I also will laugh at your destruction and will mock, when what you feared comes upon you." But if he in no way desists, he proceeds to vengeance; and therefore he says, "Then he will speak to them in his wrath," that is, he will pronounce the sentence of vengeance against them. For wrath does not befall God, but what belongs to the creature is sometimes attributed to the Creator by anthropopathy, which is a human pre-passion. Ps. 6: "Lord, not in your wrath," etc. Finally, the sentence is carried out; and therefore he says, "and in his fury he will trouble them," in heart and in soul in eternal punishment: that is, by his own power he will punish them. Job 15: "When he moves to seek bread, he knows that the day of darkness is prepared in his hand; tribulation will terrify him, and anguish will surround him." These four things will occur at the judgment. For he will deride by placing them on the left: Mt. 25. He will scorn, saying: "I was hungry," etc., reproaching them. He will speak in wrath, sentencing: "Depart, you cursed, into eternal fire," etc. He will trouble them, executing the sentence: "These will go into eternal punishment," etc.
[86792] There follows next the showing of how they are suppressed by his Christ, when he says, "But I." Now the people, the nations, and the princes rose up against the Christ of David. First, therefore, he shows how Christ relates to the people. Second, how to the nations, at "The Lord said to me." Third, how to the kings, at "And now, O kings, understand," etc. He says, therefore: "But I have been appointed king by him over Zion, his holy mountain," etc. It should be known, moreover, that he was appointed king by God in Jerusalem, and by his preaching he brought the people back. As if to say: they act thus, but they cannot achieve their aim, because I have been appointed, that is, established as king over Zion, that is, over the Jewish people, who were in Jerusalem, whose citadel is Zion -- by him, namely by God: Ps. 117: "The Lord is my helper; I will not fear what man may do to me." Job 17: "Place me, O Lord, beside you, and let any man's hand fight against me." I have been appointed king, moreover, over Zion, his holy mountain, not for my own sake, but to govern the people according to the law of God; and therefore he says, "proclaiming his precept." Mystically, however, he was appointed king, according to Jer. 23: "A king shall reign and be wise," etc. Zion, that is, the Church of the Jews, which is called the holy mountain, because it first received the rays of the sun: Mt. 15: "I was not sent except to the sheep," etc. 2 Sam. 19: "Do I not know that today I am made king over Israel?" "Proclaiming the precept," that is, the Gospel. Or that special precept of which it is said in Jn. 13: "A new commandment I give you, that you love one another"; and Jn. 15: "This is my commandment," etc. This precept he personally preached to the Jews, that is, in his own person: Mt. 4: "Jesus went about all Galilee, teaching in their synagogues and preaching the Gospel of the kingdom." Rom. 15: "I say that Christ Jesus was a minister of the circumcision for the truth of God," etc.
[86793] Then when he says, "The Lord," from the same history it is shown how he relates to the nations. And concerning this he does two things. First, he shows that it befits Christ to have power over the nations. Second, he sets forth the exercise of that power: "You shall rule them." Concerning the first, he does two things. First, he shows by what right power over the nations belongs to him. Second, he sets forth the reception of that power, at "I will give you the nations." He says, therefore, "The Lord said to me." This is not completely fulfilled in David; and therefore it is understood of Christ, to whom dominion over the nations belongs by a twofold right: namely hereditary and merited. First, therefore, he sets forth the right. Second, the merit, at "Ask," etc. Now Christ is king of all, as is said in Heb. 1, and this belongs to him because he is the Son: Gal. 4: "If a son, then an heir through God." And therefore he treats of the eternal generation of Christ, in which three things are noted. First, the mode of generation. Second, the property of sonship. Third, the eternity of the begotten Son. The mode is shown in that he says: "The Lord said": because, namely, he proceeded by way of intellect. The generation of each thing is according to its mode. The mode of the divine nature is not carnal but intellectual; indeed, it is understanding itself. Second, generation is a procession according to origin that is found in intelligible reality, which is according to the conception of the word proceeding from the intellect; and this is to speak a word in the heart. And therefore he says, "The Lord said," as if, "by saying he generated me." Hence the Son is the Word that the Father spoke, that is, produced by begetting. The property, however, is shown in that he says, "my Son" -- not adoptive, as those of whom it is said in Jn. 1: "He gave them the power to become children of God," etc. -- but by the property of nature. Hence "You are my Son": natural, singular, consubstantial. Mt. 17: "This is my beloved Son." Eternity is set forth in what he adds: "Today I have begotten you," that is, eternally. For it is not a new but an eternal generation; and therefore he says, "today I have begotten you," because "today" signifies the present, and what is eternal always is. He also says, "I have begotten you," and not "I beget," to designate the perfection of generation; for since generation is without motion, to be begotten and to have been begotten are simultaneous. He also says "today" to designate the presentness with clarity that belong to Christ, who "dwells in unapproachable light" (1 Tim. 6), and who truly is, in whom nothing is past or future or obscure, but all is clear.
[86794] Above was set forth the privilege of eternal generation, from which dominion over the nations belongs to Christ by hereditary right; here he shows how he acquired it through his merit. Here it should be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Phil. 2: "It is God who works in us both to will and to accomplish," etc. And therefore he wills that we receive gifts by asking and praying. This example he wished to show through Christ, because he willed that he should ask for what belonged to him by hereditary right. Now this petition for the calling of the nations can be understood in two ways. First, through prayer, because he prayed for them: Jn. 17: "I do not pray for them only, but for those who will believe in me through their word." Also through his passion: Heb. 9: "So that, with death intervening for the redemption of those transgressions which were under the former testament, those who are called might receive the promise of the eternal inheritance." This petition was not in vain, because "in all things he was heard for his reverence" (Heb. 5). Hence the granting follows, when he adds, "and I will give you the nations." Here it should be noted that no one comes to Christ except by the gift of the Father: Jn. 6: "No one can come to me unless the Father who sent me draws him." The giving of the Gentiles is a pure gift, for the Jews were, as it were, given back, because they had been given before: Rom. 15: "I say that Jesus Christ was a minister of the circumcision," etc. And therefore he says, "I will give you the nations," so that they may be subject to you and be your inheritance: Phil. 2: "That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Ps. 15: "My inheritance is glorious to me." Likewise, he does not have them as servants have them -- as Peter or Paul -- but as Lord: Heb. 3: "And Moses indeed was faithful in all his house as a servant, as a testimony of those things which were to be said; but Christ as a Son in his own house, which house we are." And therefore he says, "your possession": Is. 49: "That you might possess the scattered inheritances, that you might say to those who are bound, 'Come out,' and to those who are in darkness, 'Be revealed.'" "The ends of the earth": because throughout the whole world the Church has been built. But afterward through Nicholas the heretic and Muhammad they returned to unbelief. Or it is awaited to be established: Is. 49: "It is too small a thing that you should be my servant to raise up the tribes of Jacob and to restore the remnants of Israel. I have given you as a light to the nations, that you may be my salvation to the ends of the earth." Heb. 1: "Whom he appointed heir of all things," etc.
[86795] Then when he says, "You shall rule them," the execution of power is set forth. And according to the historical sense, it could be explained that because he was appointed king of the Jews, he also ruled over certain nations that he had subjugated, as a figure of the universal dominion of Christ. But because citizens are governed differently -- for citizens are governed by a regime of mercy -- and subjugated enemies differently, namely by a regime of severe justice, therefore he says: "with a rod of iron." But it is better that it be referred to the spiritual dominion of Christ. For it is necessary that he who rules have a rod: Ps. 44: "The rod of direction is the rod of your kingdom." For kings are necessary for this purpose: to have a rod of discipline with which to punish offenders. And because Christ was appointed king by God to govern the people, therefore he says: "You shall rule them with a rod of iron." And he adds "of iron" to designate the inflexible discipline of justice. For the rod by which the Jews were ruled was not of iron, because they frequently cast it off by worshiping idols. But this is the iron rod by which he rules the nations, because they will no longer depart from the dominion of Christ, when the fullness of the nations has entered: Rev. 12: "The woman brought forth a male child, who was to rule all the nations with a rod of iron." "And you shall shatter them like a potter's vessel"; which is explained by Jer. 18: "I went down to the potter's house, and behold, he was working at his wheel, and the vessel that he was making of clay was broken in his hands. And he turned and made it another vessel. And afterward: as clay in the hand of the potter, so are you in my hand." For when a potter's vessel is fresh, it is easily broken from a bad form and restored to a good one. The Jews had already been converted; hence they were not to be shattered, for their faith and ours are the same. But the Gentiles were idolaters, and therefore they were to be shattered, so that they might receive another form, that is, another true faith. Or alternatively: "with a rod of iron" refers to the good, and "like a potter's vessel" to the wicked, who are finally to be crushed: Lk. 2: "Behold, this one is set for the fall and the rising of many." Is. 30: "Suddenly, when it is not expected, his destruction will come, and they will be broken as a potter's vessel is shattered with an exceedingly great shattering," etc., so that "he who is righteous, let him be justified still, and he who is filthy, let him be filthy still" (Rev., last chapter).
[86796] Then when he says, "And now," it is shown how he relates to the kings. He restrains them, moreover, by admonishing and drawing them to the service of God. Concerning this, therefore, he does two things. First, he sets forth the admonition. Second, he assigns the reason for the admonition, at "lest he become angry." He admonishes to three things: to the truth of doctrine, to the humility of service, and to the acceptance of correction. The second, at "serve." The third, at "embrace." Now truth can be known by someone in two ways: either through discovery, and such persons are said to understand well; or through instruction, and such are said to be well teachable. Likewise, there is a twofold degree among rulers. For to some is committed universal governance, and they are called kings. To others, some particular judgment, and they are called judges. The former, therefore, he exhorts to understanding, for "the intelligent man will possess guidance" (Prov. 1). The latter, to being instructed, so that they may receive from others the form of judgment; and therefore he says, "understand and be instructed": Wis. 6: "Hear, O kings, and understand; learn, O judges of the ends of the earth."
[86797] Then when he says, "serve": after understanding, he fittingly sets forth service, because the service of God, which is latria, is the profession of faith. And therefore one must first believe, and afterward confess and serve: Rom. 10: "With the heart one believes unto justice, and with the mouth," etc. He says, moreover, "the Lord": for he who serves a man, it suffices that he be outwardly subject to him by obeying; but he who serves God must be inwardly subject to him according to the soul, having a good affection: Ps. 61: "Now my soul shall be subject to God," etc. He says, moreover, "in fear," which is holy and abiding, and does not allow one to sin, so that "let him who thinks he stands take heed lest he fall" (1 Cor. 10). And it should be noted according to Augustine that a king serves God insofar as he is a man, by living justly in himself; but insofar as he is a king, by enacting laws against those things that are against God's justice. Hence in this Psalm the state of the Church is prefigured: for in the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws for Christ. And the first is shown when he said, "they stood up"; the second at "serve the Lord." But lest this service should seem to be misery, he added: "and rejoice in him with trembling." For the fear of the Lord is not of misery but of joy; on which account Lev. 10: "Aaron answered Moses: How can they please God with a sorrowful mind?" But lest this joy should give rise to presumption or negligence, he adds, "with trembling," which is a sudden fear: Phil. 2: "Work out your salvation with fear and trembling." Next he admonishes to acceptance, when he adds, "embrace": that no one may live as he pleases, but as is fitting. And therefore he says "discipline" -- precepts and good morals, or adversities as a protection and defense: Ps. 17: "And your discipline," etc. And the reason for the admonition is given: "lest he become angry." And there is a twofold reason: to avoid punishment, and to obtain glory, at "Blessed are all who trust in him." He says, moreover, "lest at any time," on account of God's patience, because in this age he endures for a long time: Ps. 7: "Will he be angry every day?" saying, "unless you are converted"; as if to say, keep the admonition lest the time of punishment come. "Lest you perish from the right way," namely of justice and the fellowship of the good, which is very painful for those who have tasted the sweetness of justice. Jerome's text has, "lest you perish from the way"; "right" is not there. For when a man is in the world, he is as on a way: for if he falls, he can rise again. Nor is that said to perish which can be restored -- even what does not fall from the way but on the way. But if one perishes from the way, it is irreparable (Job 5). "And because no one understands, they shall perish forever." And therefore he says "when."
[86798] Another reason is set forth, which is for obtaining glory; as if to say, embrace discipline, because "when it blazes forth," etc. Blessed will be all who trust in him. He rightly says, "when it blazes forth": for now it does not blaze, since he chastises as a father; but in the future it will consume and blaze, when he punishes with eternal punishment. Is. 30: "Behold, the name of the Lord comes from afar; burning is his fury and heavy to bear; his lips are filled with indignation, and his tongue is like a devouring fire." He says, moreover, "shortly," because he will not examine individual sins separately but all at once. Hence that judgment will take place shortly, nor will it last for a thousand years, as Lactantius said: 1 Cor. 15: "In a moment, in the twinkling of an eye, at the last trumpet," and then all the good will be changed into the glory of immortality. Hence, "blessed are those who trust"; as if to say: the vengeance will not only not touch those who trust, but they will be blessed, because they will attain the kingdom. This blessedness or glory will appear greater from the punishment of the wicked: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord will be his confidence," etc.
Commentary on Psalm 3
[86799] The preceding Psalm showed the assault of adversaries; here, against their assault, he implores divine help. And this Psalm is composed in the manner of a prayer. In this Psalm we can lay down the historical foundation, then set forth the allegorical sense, and further the moral sense. The historical sense is clear from the title, which is: "when he fled from the face of Absalom his son." As is found in 2 Sam. 15, Absalom the son of David, pursuing his father, sought to kill him. David yielded before him with his followers, going out of Jerusalem with bare feet. He understood that this was happening to him because of the sin of murder and adultery, as Nathan the prophet had foretold to him: 2 Sam. 12: "The sword shall never depart from your house, because you have despised me." While Absalom was pursuing David, the army of David turned against him. Absalom, carried by the charge of his mule, was driven under a branching oak, where the intertwining branches caught his neck, and hanging there with his head caught fast, he was slain by Joab, the commander of David's army. With Absalom dead, David was restored to his kingdom and reigned in peace. Against this persecution, then, is this Psalm: "Lord, why," etc. Through this, however, was prefigured the persecution that Christ suffered from His son Judas. Jn. 13: "Little children, yet a little while I am with you." And again Mt. 9: "Can the children of the bridegroom mourn?" etc. Christ fled from Judas when, upon Judas's departure, He withdrew with the other apostles to the Mount of Olives as the Passion drew near. And just as David showed peace to his wicked son when he commanded the people going out to battle, "Spare the young man Absalom," and when he was killed, said, "Who will grant me that I might die for you, my son Absalom," etc., so too Christ toward Judas the traitor, as is clear in the supper and in the kiss. For this reason Absalom is rightly called "peace of the father." For "Abba" in Hebrew is interpreted in Latin as "father," and "Shalom" means "peace." And Judas himself betrayed Christ with a show of peace. And just as Absalom, so too Judas died by hanging. With Judas dead, Christ reigned in peace, because He rose in glory. And it can be applied to all the tribulations of the Church. It can also be applied morally against the tribulations that one suffers from enemies, whether temporal or spiritual. And therefore the sentiment of a man imploring help is expressed. Concerning this, then, he does two things. First he sets forth the assault of the adversaries, or he lays before God his torment. Second, he acknowledges that divine help is at hand, at "but you, O Lord," etc. He sets forth the persecution with regard to the number of those doing harm: "they are multiplied," namely peoples, nations, kings, and princes. And not only these outsiders, but even his son. Ps. 39: "They are multiplied above my head," etc. And with regard to the motive for doing harm, because it is without cause. Hence: "why?" 1 Sam. 10 and 26: "What have I done, or what evil is in my hand?" And with regard to the manifold torment, because they vex him with many tribulations. Hence: "they trouble me." A thistle is a prickly plant: Gen. 3: "Thorns and thistles shall it bring forth to you." Those therefore trouble who prick. They pricked Christ by striking Him with fists, scourging, spitting, mocking, and threatening death. And this is what he says: "many rise up," namely in deed. For Absalom wished to kill David, as is clear in the counsel of Hushai, 2 Sam. 17. Likewise Judas betrayed Christ to death. They also trouble by words, detracting or proposing falsehoods; hence, "many say," etc. Against what is said in Ps. 36: "The salvation of the just is from the Lord." For if the wicked would consider this, they would not easily rise up against the just; but because they do not believe it, or because they despise the power of God or the justice of the man, they say by word and deed, "there is no salvation for him," etc., that is, in Him whom he worships and makes his God. This the persecutors also say of Christ: for if they had hoped He would rise, neither would Judas have betrayed Him, nor would they have killed Him. And the meaning is: He will not save him, nor is He the Son of God. Hence they said, Mt. 27: "If you are the Son of God, come down from the cross"; and below: "If he is the King of Israel, let him now come down from the cross, and we will believe him."
[86800] "But you." This is the second part, where he shows that help from God is prepared for him. And concerning this he does two things. First he shows that divine help is especially present to him. Second, that it is present generally to all, at "salvation is of the Lord." And concerning the first he proposes three things. First, divine help. Second, the experience of that help, at "with my voice." Third, the confidence of security, at "I will not fear." He says therefore, "but you, O Lord"; as if to say: these rise up to wage war, but you receive me under your protection. And this is better expressed through Jerome's text, which says: "my shield round about me," as though defending me like a shield. Not only preserving me in life against those who wish to destroy me, but also in glory against those who defame me; hence he says, "my glory." 2 Cor. 10: "He who glories, let him glory in the Lord." Jer. 9: "Let him who glories glory in this, that he knows and understands me." And not only do you stand by me against those who defame me, but you also make me prevail against those who oppress me; hence he adds: "lifting up my head." Ps. 26: "And now I have lifted up my head above my enemies." These can be referred to Christ, who was conceived according to His human nature in the incarnation, because "the Word was made flesh," Jn. 1. Is. 42: "Behold my servant, I will uphold him; my elect, my soul delights in him." Ps. 64: "Blessed is he whom you have chosen and taken up." He was also made glorious in the resurrection: Jn. 17: "Glorify me, O Father." And He was exalted in the ascension; Phil. 2: "Therefore God also," etc.
[86801] Then when he says, "with my voice," he shows the experience of help. And he sets forth three things: namely, prayer, at "with my voice." Second, being heard, at "and he heard me." Third, he shows in what he was heard, where he says, "I slept," etc. Concerning the first, he touches on two things that must be present in prayer: for it must be attentive. And so he says: "with my voice," namely the voice of the heart, which sounds to God -- with which Moses, though silent with his mouth, was crying out in his heart to the Lord. Ex. 14: "The Lord said: Why do you cry to me?" etc. With this voice too Susanna was heard when she cried out: Dan. 13: "She, weeping, looked up to heaven, for her heart had confidence in the Lord," etc. 1 Sam. 1: "Now Hannah was speaking in her heart," etc. 1 Cor. 14: "I will pray with the spirit, I will pray also with the mind." And so he says "my voice." For when a voice does not proceed from the heart, it is not mine. Likewise, prayer must be rightly directed; for it is rightly directed when it tends where it should. And so he says, "to the Lord," where help is. 2 Chr. 20: "When we do not know what to do, this alone remains for us, that we direct our eyes to you." Ps. 120: "My help is from the Lord." Likewise, it must be devout; hence he adds, "I cried out." For prayer is said to be clamorous on account of the greatness of the affection. Ps. 101: "Let my cry come to you," etc. Heb. 5: "With a strong cry and tears," etc. Then the hearing is set forth, when he says: "and he heard me from the mountain," that is, from the height of the divine majesty, which is inaccessible. Ps. 23: "Who shall ascend the mountain of the Lord?" -- that is, to His omnipotence. Or from the height of His justice, because it is incomprehensible: Ps. 35: "Your judgments are a great deep." Or "from the holy mountain," that is, from me who was a holy mountain, of which Is. 2 says: "And in the last days the mountain of the house of the Lord shall be prepared," etc. There follows, "I slept." Here he shows in what he was heard -- because he rose. Now there is a difference between the dead and one sleeping: because the dead does not rise again. Job 14: "Do you think that a dead man shall live again?" But one sleeping does rise. Ps. 40: "Shall not he who sleeps rise up again?" Thus when tribulation is so great that a man does not return to his former state, it is called death. But when one who is troubled or tempted falls into sin and rises again, he is said to sleep. Thus David, as it were, slept, because he was freed from his son and from sin. He is said to sleep, as it were briefly; but to slumber deeply, as it were for a long time. Hence another reading says, "I took sleep," that is, I slept deeply. Thus Christ is said to have slept, because He willingly offered Himself to the Passion; and because He was in deep slumber, death followed. Hence from sleep He passed into deep slumber. This slumber is signified in the sleep of Adam. Gen. 2: "The Lord cast a deep sleep upon Adam," etc., because from the side of Christ dead on the cross the Church was formed. He says therefore, "and I rose up," namely by His own power. Jn. 10: "I have power to lay down my life, and I have power to take it up again." And this is because "the Lord received me." Another reading: "He sustained me." For He had the power of divinity, that He might rise. Ps. 36: "When the just man falls, he shall not be destroyed, because the Lord puts His hand underneath him."
[86802] Then when he says, "I will not fear," the confidence of security is set forth. As if to say: since I have been heard in this way, "I will not fear," etc. Below, Ps. 26: "Though armies should stand against me," etc. In this is signified that the Church of Christ cannot be wholly cast down. Even after the resurrection, the multitude of people who surrounded the crucified Christ could do Him no harm; for "Christ rising from the dead now dies no more," Rom. 6. And whence he has this confidence he shows when he says, "arise," that is, manifest your power by making me rise from death. And this means, "save me," etc. "Because you have struck," etc. Above he had said two things: that they trouble him -- "Lord, why are they multiplied who trouble me" -- and against these he says: "because you have struck." Likewise they defamed him -- "there is no salvation for him," etc. -- and against these: "the teeth of sinners," that is, their malicious words, "you have brought to nothing." Job 29: "I broke the jaws of the wicked," etc. Jerome's text has, "you have struck the jaw and the teeth"; as if to say: you struck so powerfully that their teeth were broken. The jaw was Absalom, and the teeth were those adhering to him. Hence when Absalom was destroyed, the others were crushed.
[86803] Finally when he says, "of the Lord," he shows that divine help extends to the whole people. And first with regard to preservation from evil; and so he says, "salvation is of the Lord." And therefore prayer must be directed to God. Second, with regard to the multiplication of goods; and so he says: "upon your people be your blessing," that is, upon the people who hope in you and in you, and not in another, be your blessing. The blessing of the Lord always implies the multiplication of goods. Prov. 10: "The blessing of the Lord makes rich." This Psalm can also be read otherwise according to the Gloss, so that the whole Christ speaks, that is, the Church and her Head, situated amid the storms of persecution. Or morally, this Psalm can be read in the person of any individual believer who is assailed by vices and desires. And according to this, by David is understood any believer, and by Absalom vices and carnal concupiscences, as is clear in the Gloss.
Commentary on Psalm 4
[86804] In the preceding Psalm, David implored the help of God against tribulations by praying, and sensing that he was heard, he exhorts others to trust in God. And this Psalm expresses the affections of a man who, having experienced divine mercy and benefits and justice, exhorts others not to despair. Its title is: "Unto the end, a Psalm of the canticle of David." In this title two things are to be considered for the whole book: namely what he says, "a Psalm of the canticle." Second, what he says, "unto the end." As to the first, note that David, as we read in 2 Sam. 6, composed the Psalm metrically and sang before the ark with the psaltery. Therefore a "Psalm" is said to be what is sung to the psaltery, but not without the psaltery. In certain Psalms, "Psalm of David" is inscribed, where it is understood that it was composed for the psaltery. In others, "Canticle of David" is placed as a heading, because it was sung without an instrument. In others, "Psalm of the canticle of David," or conversely, because that Psalm was sung simultaneously with the human voice and to the psaltery. But in some, one or many began with the human voice without an instrument, and one responded with the psaltery; and these are entitled "canticle of the Psalm." In others, one sang the Psalm with the psaltery, and others responded without the psaltery: and these are entitled "Psalm of the canticle." And this is the literal difference; but mystically and according to the Gloss, a "Psalm" signifies good action; a "canticle" however signifies the exultation of the mind over eternal things. When both are placed together in one Psalm, it signifies that both are treated. What he says "unto the end," if this is considered as to the thing prefigured by the Psalm, it is clear that "unto the end" means unto Christ; Rom. 10: "Christ is the end of the law, for justice to everyone who believes." But if "unto the end" is considered according to the figure, it is given to be understood that it was sung for the completion of a work or affair, just as this Psalm was composed for the completed liberation of David from the persecution of Absalom, as though for a victory. Others say "to the victor," namely David, in the Psalms, because he surpassed all in composing Psalms; but this does not seem true. This Psalm is divided into two parts: for first it begins with an act of thanksgiving for benefits received; hence he says: "When I called upon," etc. Second, it ends in an exhortation of others to turn to God, at "O sons of men," etc. Concerning the first, he does two things. First he gives thanks for past things. Second he prays for future things, at "Have mercy on me," etc. Concerning the first, he does two things. First he gives thanks that he was heard. Second he shows how he was heard, at "In tribulation," etc. But note that here there is a double reading: one says "he heard"; the other has "you heard"; and Jerome agrees with this, saying "you heard"; in this, however, the point is not significant. He says, therefore: "When I called upon you, you heard," etc. Here four things are to be considered. First he sets forth his prayer and the hearing: hence he says, "you heard." But he did not hear one who was not crying out; hence he says, "when I called upon you"; which is to implore help in necessity. Ps. 119: "To the Lord, when I was in trouble, I cried, and he heard me." Likewise it is required that one be just: because if he hears sinners, it is from mercy, not from justice; and therefore he says, "of my justice": where the Gloss says: that is, "giver of justice," or "of my justification." Ps. 33: "The eyes of the Lord are upon the just." Another requirement, which is the first, is that a man attribute his justice to God, and not to himself; and therefore he says, "O God." Against which, Rom. 10: "Being ignorant of the justice of God, and seeking to establish their own," etc. First, therefore, one must attribute his good to God; second, have justice; third, cry out; fourth, be heard. The manner of hearing is described when he says, "in tribulation." He says "he heard" and "you enlarged," either because the Psalm was perhaps composed metrically, where it was necessary to change the construction on account of the meter; or because he speaks in the manner of one praying, where from different affections a person changes his mode of speaking. He says, moreover, "in tribulation you have enlarged me," because "you have enlarged" is more than "you have freed"; as if to say, not only did you free me, but in the very tribulation you granted breadth of heart. Ps. 17: "You have enlarged my steps under me, and my footsteps have not been weakened." Or breadth of soul for enduring patiently, or breadth of power, of which it is said in Gen. 9: "May God enlarge Japheth." Then when he says, "Have mercy on me," removing whatever remained of past misery; and "hear me," praying for future goods.
[86805] Then when he says, "O sons," etc., he turns to the exhortation of others: and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, at "And know," etc. Concerning the first he does two things. First he recalls their condition; second he charges their fault, at "Why do you love"; he recalls their condition saying, "sons of men": which can be understood in two ways. First in a bad sense, thus: "sons of men," as if men according to their lower nature, corruptible and prone to sin. Gen. 6: "My spirit shall not remain in man forever because he is flesh." And again, chapter 8: "The senses and thoughts of men are prone to evil from their youth." "Sons of men," therefore; as if to say, you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam. "How long will you be heavy of heart?" Is. 1: "Woe to the sinful nation, to the people heavy with iniquity," etc. Second in a good sense: because man insofar as he is man is the image of God: hence "sons of men," not of beasts. Ps. 48: "Man, when he was in honor, did not understand," etc. And "O heavy of heart," that is, because you ought to have a heart that is grave and stable, how long will you not turn to God? And this is what Jerome has: "Sons of the noble, how long will my honored ones shamefully love vanity, seeking falsehood?" And so he fittingly charges the fault: "Why do you love," etc. For in sin two things are to be considered: namely, the will adhering to the thing, and the disordered intention. First, therefore, he touches upon the disordered love when he says, "Why do you love," etc., that is, something vain, not solid -- for temporal things are vain because they do not contain anything solid, but only a passing good. Eccl. 1: "Vanity of vanities, and all is vanity." Why therefore do you love, etc., as if to say, why do you love temporal things? Second, he touches upon the depraved intention when he says, "and why do you seek after falsehood," that is, why do you love riches, so as to have sufficiency? For Eccl. 5: "The covetous man shall not be filled with money." Jer. 4: "I looked upon the earth," etc. Or "falsehood," that is, an idol, 1 Cor. 8: "An idol is nothing." How long, therefore, do you love and seek this, and do not turn to God?
[86806] Second, when he says, "And know," he exhorts sinners to amendment: and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts them to return to God, at "Be angry," etc. Third he shows his preeminence over them in goods, at "You have given gladness," etc. He says, therefore, "And know," etc. But note that here in the Greek there is a diapsalma, and in the Hebrew there is selah, which Jerome translated as "happily" or "always." A diapsalma, therefore, is a division of the Psalm: when they sang, certain intervals were made in the Psalm, to show that what follows pertained to another matter, according to Augustine. But against this is the fact that, according to this, diapsalma would never be found at the end of a Psalm; but in Jerome's Psalter, selah is found at the end of a Psalm. And therefore selah is derived from "salon," that is, "peacefully." And this agrees with Jerome, who translated it as "happily." So then, more properly, "peacefully," as if "always," and this is what selah conveys. The benefit he recalls is twofold: one from the past, and another from the future, at "The Lord will hear." As to the first he says, "And know," etc.; and since it is the beginning of a sentence, it is connected to the heart of the prophet, just as that passage at the beginning of Ezekiel: "And it came to pass in the thirtieth year," etc. For selah, which is translated as diapsalma, is placed here, which denotes an interruption. Or it is connected to what precedes; as if to say: do not love vanity, and know why? "Because the Lord has made wonderful," etc. Behold how many good things he has done for me: because he has made wonderful, etc., that is, he has rendered wonderful. It can also be connected in another way according to the Gloss; as if to say: since they are vain, know, and know what you should follow: "Because the Lord has made his holy one wonderful," etc., that is, Christ, understood principally through the figure, who is the Holy One of holy ones, of whom Dan. 9 speaks: God showed him wonderful by raising him up and placing him at his right hand. Every just person, too, is wonderful; because the works of justice are greater than outward miracles. Ps. 67: "God is wonderful in his saints." But Christ is most wonderful. Is. 9: "And his name shall be called Wonderful." As to the second he says, "The Lord will hear." Is. 65: "Before they call, I will hear," etc.
[86807] Then when he says, "Be angry," he exhorts them to the amendment of life: and concerning this he does three things. First he exhorts them to withdraw from evil; second, to tend toward the good, at "Offer the sacrifice"; third, he raises a question, at "Many say," etc. Concerning the first, it should be considered that sin in us most frequently arises from three sources: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he prohibits the sin that arises from the first; hence he says, "Be angry," etc. This is understood in three ways. First, of disordered anger; as if to say: it is permitted that the movement of anger arises in us; nevertheless you should not lead your anger to the act of sin. Eph. 4: "Let not the sun go down upon your anger." Second, thus: "Be angry," that is, against your own sins. Is. 63: "My indignation itself helped me," etc. "And do not sin," namely again; as if to say: be angry against past sins so that you do not commit others. Third, of anger through zeal, it is expounded thus: be angry against the vices of others; and yet do not sin by correcting them in a disordered way, because anger should be directed by reason. Second, he prohibits the vice of the rational power, namely dissimulation, saying: "What you say in your hearts," supply, "let it be in you"; as if to say: do not be one thing in heart and pretend another outwardly. Third, he prohibits what arises from the concupiscible power. "Be compunctious," namely for the sins you have committed; "in your chambers." Rom. 13: "Not in chambers and impurities," etc. Or it should be said that he touches upon a twofold sin: namely of anger, as has been said, "be angry" concerning anger through zeal. Second, of concupiscence: "be compunctious for what you say in your hearts," that is, for your evil thoughts, "in your chambers," that is, concerning hidden things, or in secret. And this better fits the reading of Jerome, who says, "Speak and be silent," that is, do not publicize by carrying it out in a disordered way. Or concerning anger as a vice, which he forbids to proceed to action, which is worse. Or concerning anger against sins. Consequently, he exhorts them to do good. And first he directs them concerning the principle of good, because "offer the sacrifice of justice"; as if to say, namely be contrite. In Lev. 4, it is commanded that they offer a sacrifice for sins. But the Lord does not care much about such things. Ps. 39: "Sacrifice and oblation you did not desire, but you have perfected ears for me"; hence you also "offer the sacrifice of justice and hope in the Lord": "many say, who shows us," etc., that is, of satisfaction and penance. Rom. 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," etc. Second, he directs them concerning the end of the good, saying: "And hope in the Lord," etc.: as if to say, be hoping in the Lord who has given you the power to do these things.
[86808] Then when he says, "Many," he raises the question which the "many," that is, the foolish, ask: and they say, "Who shows us good things?" As if to say: how can we know what these sacrifices acceptable to God are? He resolves this question when he says: "The light of your countenance, O Lord, is sealed upon us"; as if to say: natural reason implanted in us teaches us to discern good from evil; and therefore he says, "The light of your countenance, O Lord, is sealed upon us," etc. The countenance of God is that by which God is known; just as a man is known by his face, this is the truth of God. From this truth of God there shines back a likeness of his light in our souls. And this is as it were a light, and it is sealed upon us, because it is the highest thing in us, and is as a certain sign upon our faces, and by this light we can know the good. Ps. 88: "In the light of your countenance they shall walk," etc. Moreover, we are sealed with the sign of the Spirit. Eph. 4: "Do not grieve the Holy Spirit, in whom you have been sealed." And also with the sign of the cross, whose seal has been impressed upon us in Baptism, and we ought daily to impress it. Song 8: "Set me as a seal upon your heart."
[86809] Then when he says, "You have given," he sets forth his preeminence over those sinners in goods: as if they were saying to him, you exhort us regarding your benefits, but we have everything; therefore he compares temporal things with spiritual things. And first he sets forth the spiritual; second the temporal, at "From the fruit," etc. Third the preeminence of spiritual things, at "In peace," etc. He says, therefore: it is true that all have the light of the countenance from above upon them, but, O Lord, to the saints and to me you have given gladness, namely spiritual gladness, in my heart, so that I may rejoice in you. Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit": and this is a spiritual benefit. The wicked, however, have an abundance of temporal things; and therefore he says: "From the fruit of their grain, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal goods, all others are understood: because all are ordered to the necessity of living: and so grain stands for food, wine for drink, and oil for condiment. Another reading has "from the time of their grain"; where a twofold deficiency of these goods is implied, because temporal things are so named from time. Wis. 2: "For the passing of a shadow is our time." And because one thing does not suffice, they must be many; therefore he says, "they are multiplied."
[86810] Then when he says, "In peace," he sets forth the preeminence of spiritual things; as if to say, what among these excels? The certain gladness of the heart. And this is clear for a twofold reason. First, because this good will be eternal, but that is temporal; second, because it is one and simple, while that is manifold. The second he sets forth at "For you, Lord, singularly," etc. He says, therefore, "In peace," etc.: as if to say: others in time, but not I; rather, "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good for four reasons. First, because he is not impeded from without: and therefore he says, "in peace." Is. 32: "My people shall sit in the beauty of peace," etc. Second, from the unchangeableness of the things possessed, because this always remains the same; hence "in the selfsame." Ps. 121: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety: hence, "I shall sleep." Song 5: "I sleep," etc. Fourth, from rest from the labor of acquiring; hence he says, "and I shall rest." And this can exist even here in the present life according to its beginning; because the saints have all these things here in some measure in God; but all these things will be perfectly in the fatherland. And this I have, says David, because I have one thing in which all these are found: and this is what he says, "For you, Lord," etc.: as if to say, in one way in a certain singular hope; "you have established me," namely in eternal life, of which it is said below in Ps. 26: "One thing I have asked of the Lord," etc. And this responds against what he says, "they are multiplied": so that "for you, Lord," etc., is as if to say, in you singularly I hope. And this better fits the reading of Jerome, which says: "For you, Lord, have made me dwell specially in safety." Ps. 117: "It is good to trust or to hope in the Lord," etc.
Commentary on Psalm 5
[86811] Above, the Psalmist set forth a prayer against those who persecute openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First, he sets forth a petition against the deceitful, lest he be deceived. Second, that the fallen may be restored, at "Lord, not in fury," etc. This Psalm has a title in which there is something new, and it reads thus: "Unto the end, for her who obtains the inheritance." Here a figure and a mystery are touched upon. The figure can be understood in two ways. First, according to the way the Gloss explains it, and as is found in the story of Gen. 21, that when Sarah saw Ishmael playing with her son Isaac, she was troubled and said to Abraham: "Cast out this handmaid and her son, for the son of the handmaid shall not be heir with my son Isaac." Sarah indeed understood that play to be a persecution against Isaac. Abraham, however, took it hard what Sarah had said about his son Ishmael; but God said to him: "Let it not seem harsh to you concerning the boy and your handmaid; in all that Sarah says to you, heed her voice, for in Isaac shall your seed be called," etc. As if to say: Isaac shall be your heir, not Ishmael. Hence below in chapter 25, it is said: "Abraham gave all that he possessed to his son Isaac, but to the sons of his concubines he gave gifts," etc. This Psalm can therefore be referred to this: that the people of the Jews, according to the figure, obtained the inheritance promised to Abraham, whose head and king was David. But according to the mystery, the Christian people obtain it: Gal. 4: "But we, brothers, are children of the promise according to Isaac." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue having been rejected. In another way, according to the letter of Jerome, the title is: "For the leader, for the heirs, a song of David." And so it can be understood that this Psalm was composed for the victory that David had in the literal sense. And it should be known that David, while fleeing, lost his inheritance through Absalom, as is found in 2 Kgs. 16. Hence just as the preceding Psalm was for deliverance and victory against Absalom, so he composed this one for the recovery of his inheritance, because when David returned to Jerusalem, certain others had still maliciously risen up against him. Hence in 2 Kgs. 20, David commanded Amasa to summon all the men of Judah within three days to pursue Sheba the son of Bichri, "for the son of Bichri will afflict us more than Absalom." For he had passed through all the tribes of Israel as far as Abel, and all the chosen men had gathered to him; and when he was beheaded, David reigned over all Israel. In this Psalm, therefore, according to the literal sense, three things are considered. First, he asks to be heard. Second, he shows confidence in being heard, at "In the morning you will hear." Third, he sets forth his petition, at "Lord, lead me." Concerning the first, he does two things. First, he asks to be heard. Second, he indicates the reason for being heard, at "My king." It should be noted that one who wishes to ask something of someone proceeds in this way. First, he desires what he wishes to ask. Second, he considers the words to be proposed. Third, he presents them before the hearer. And conversely, the hearer: first, perceives the words by hearing; second, grasps the meaning of the words by understanding; third, is inclined to fulfill the desire of the petitioner. David therefore speaks to God according to this likeness. And first he asks the first thing, namely that God hear his words with outward hearing, when he says, "Give ear to my words, O Lord." Second, he asks for understanding, namely the comprehension of his words, when he says, "Understand my cry" -- not an outward cry, but an inward affection: Ps. 17: "My cry before him." Jerome has: "Understand my murmuring, which I have thought to propose." And this agrees with the translation that says "meditation." Third, he asks the third thing, namely to be heard: "Attend to the voice of my prayer," that is, be willing to hear my prayer: Ps. 69: "O God, attend to my help." But does God do these things separately -- hear, attend, and answer? It must be said that he speaks metaphorically, namely that God may approve all these: the outward words, the inward meditation, and what he proposes. Second, he sets forth the reason for being heard, when he says, "My king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is given, namely on God's part. The first of these is "My king." For it belongs to a king to govern. Since therefore this pertains to God, it pertains to him to provide what is necessary: Jer. 10: "Who will not fear you, O king of nations?" The other reason is that he is God; for God is the end of our desires and our preserver: Ps. 27: "In God my heart has hoped, and I have been helped," etc. And therefore he says, "My God": Is. 8: "Shall not a people seek a vision from their God, for the living and the dead?" etc. The third reason is taken from the one praying, when he says: "For to you I will pray, O Lord"; as if to say: it is fitting, because you have promised a hearing to those who pray. Mt. 7: "Everyone who asks receives, and the one who seeks finds, and to the one who knocks it shall be opened." Nor does it matter that Jerome says "I beseech," while here it says "I will pray," because this designates the continuation of prayer without ceasing; as if to say: I will so pray that nonetheless I am always beseeching: Lk. 18: "One ought always to pray and not lose heart."
[86812] This is the second part of the Psalm. Here he first shows that he has confidence concerning being heard. Second, the reason for his confidence, at "In the morning I will stand before you," etc. He says therefore: "You will hear my voice in the morning"; according to the letter, that is, swiftly, as if to say, in good time. For we ought to hope this from God, that he will hear us quickly: Is. 30: "At the voice of your cry, as soon as he hears, he will answer you." Likewise in the penultimate chapter: "While they are yet speaking, I will hear." The reason for confidence is given when he says, "In the morning I will stand before you," etc. Note that "morning" is said in four ways: namely, of the natural day: Gen. 1: "There was evening and morning, one day." Also of human life; and so youth is called morning. Ps. 89: "In the morning it flourishes and passes away." Also of the day of grace, at the first conversion of a person to God, because then one begins to have the light of grace: Ps. 89: "We have been filled in the morning with your mercy." Also of eternity: Ps. 29: "In the evening," that is, in the present life, "weeping shall have place, and in the morning," that is, of eternity, "gladness." A twofold reason for confidence is therefore assigned. First, because he stands in the morning, that is, he clings to God and prepares himself for God; hence Jerome has "I will prepare myself": Sir. 18: "Before prayer, prepare your soul, and do not be like one who tests God." In the morning, therefore, of the day, that is, in the early hours, "I will stand before you," that is, I will attend to you. And this because then a person is free from anxieties and has a freer heart for thinking about God: Ps. 62: "In the morning hours, Lord, I will meditate on you": Is. 26: "But also with my spirit within me, from early morning I will keep watch for you, and you will hear my voice," etc. Because he hears the devout. In the morning, namely of grace, the darkness of sin having been driven away, "I will stand and contemplate," as Jerome's text has. 2 Kgs. 23: "Like the light of dawn in the morning, without clouds, the sun rises," etc. "You will hear my voice," namely by freeing from sin and punishment. Or "in the morning," namely on the day of eternity: Job 38: "Where were you when the morning stars praised me?" etc. And then a person is totally heard. Or "in the morning," that is, from youth: "I will stand before you": Lam. 3: "It is good for a man when he has borne the yoke of the Lord from his youth": Eccl. 12: "Remember your Creator in the days of your youth," etc. "You will hear my voice," because Prov. 8: "Those who love me, I love; and those who watch for me early will find me." The second reason for confidence is that he sees; hence he says, "And I will see." And he explains this first -- how he stands -- when he says, "But I, in the abundance." First he says what he sees, namely who are those who are prevented from being heard, and what are the obstacles of this sort; and these are the wicked. Hence he says, "I will see," namely "that God," etc. Here two things should be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, at "You hate all," etc. Concerning the first, he speaks of God as of a man who loves some and hates others. Here there can be a threefold degree: because the sin of one sinner pleases someone, the person of one sinning pleases another, and for yet another, neither pleases; but nevertheless one willingly and without indignation looks upon him. But this is not so with God, because sin does not please God, nor does he regard the familiarity of the sinner. Likewise, he disdains to look upon him. And therefore he says, as to the first, "I will see that you are not a God who wills iniquity," that is, it does not please you. As to the second, he says: "Nor shall the malicious dwell beside you," that is, you do not hold him in your familiarity: Ps. 100: "He shall not dwell in the midst of my house," etc. Likewise, Ps. 25: "I have hated the assembly of the malicious." As to the third, he says, "Nor shall the unjust," that is, sinners, "remain before your eyes," namely the eyes of approval: Hab. 1: "Your eyes are pure, and you cannot look upon iniquity."
[86813] Here he shows how they are led to punishment, and he sets forth a threefold order. For there is a threefold degree in the way someone hates another. First, he holds him in hatred, willing evil to him in his heart. Second, he carries this out by inflicting punishment. Third, if he has punished at some point, he nevertheless reconciles him to himself. But God first hates; hence he says, "You hate all," etc. Wis. 14: "Equally hateful to God are the impious man and his impiety." But against this, Wis. 11: "You love all things that are," etc. I respond: what God has made, he does not hate; but what he has not made, namely sin. But if we obstinately persist, he hates the sinner insofar as he does not call him back, and he orders him through punishments. Second, he inflicts punishment; and therefore he says: "You will destroy all who speak falsehood": Wis. 1: "The mouth that lies kills the soul." Note that falsehood is threefold: namely, pernicious, which is done to the harm of another, whether in spiritual or temporal matters, for example in teaching; and this is the most grave. Jocose, which is said for amusement. Officious, by which one speaks for the benefit of another, either temporally or spiritually. And according to Augustine, no officious lie is without sin, because if you lie to free someone, this is not good, for the Apostle says in Rom. 3: "Evil must not be done that good may come." Moreover, every evil could be done for the sake of good. Nevertheless, an officious lie can sometimes be venial. But a jocose lie is always venial. A pernicious lie, however, is always mortal; and it is of this that the text speaks here. Third, God hates in such a way that, inflicting punishments, he is not reconciled; hence he adds: "The man of blood and the deceitful one the Lord will abominate." We abominate those things that we do not tolerate in our awareness. Men of blood are called those whose desire is to shed blood: Prov. 1: "Their feet run to evil, and they hasten to shed blood": 2 Kgs. 16: "Go forth, man of blood." The deceitful one is he who speaks in deceit. But it should be noted that the Psalmist proceeds in an orderly way, because first a person simply works evil by thinking; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abominates them: Prov. 17: "The life of the impious is an abomination to God," etc.
[86814] Next, when he says "But I," he shows how he stands before the Lord; and concerning this he does two things. First, he shows how he approaches God. Second, what prayer he offers, at "I will worship." Someone might therefore say to him: You say that the malicious one will not dwell beside you. But are you not a sinner? How then will you stand? And therefore he says, not according to my merits, but "in the abundance of your mercy I will enter," that is, I will draw near to you, "into your house." Or, in the literal sense, this means the temple, or the congregation of the faithful: 1 Tim. 3: "How one ought to conduct oneself in the house of God, which is the Church of God." Dan. 9: "For not on the basis of our justifications do we pour out our prayers before your face," etc. But since you are a sinner, that is, a man of blood, how do you approach or worship? Certainly "in your fear": Sir. 1: "He who is without fear cannot be justified"; therefore he says, "In your fear," that is, with reverence.
[86815] Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first, he does two things. First, he sets forth the prayer. Second, he gives its reason, at "For there is not." Concerning the first, he asks for two things: namely, to be led and to be directed; and this because a person in the world is as on a road: Is. 30: "This is the way; walk in it." But those who travel along a road need two things: because if the road is not safe, they need an escort; or a guide, if it is uncertain. In the world, enemies are on every side: Ps. 141: "On this road where I walked, they hid a snare for me." Likewise, the way is unknown: Job 3: "To the man whose way is hidden," etc. And therefore he first asks, "Lord, lead me in your justice," according to your justice, or that I may walk in your justice; and this "on account of my enemies": Ps. 142: "Your good spirit will lead me into the right land: for the sake of your name, O Lord, you will give me life in your equity." "Direct my way in your sight." Another translation has, "Direct in my sight your way." The first agrees with Jerome; the second with the Greek; but the meaning is the same. As if to say: Lord, I am on a hidden way: Prov. 14: "There is a way that seems right to a man, but in the end it leads to death." And therefore, "direct me in your sight," that is, according to your providence, because nothing is hidden from you. Or "in your sight," that I may always please you. Or "in my sight your way," so that it may always be in my heart, that I may always be able to follow you.
[86816] Then when he adds "For," he assigns the reason for the petition and describes the enemies and the imminent danger. First, from the lack of good. Second, from the abundance of evil, at "For their heart," etc. The deficiency is that if they kept peace, he could be at peace with them and proceed safely. But "there is no truth in their mouth," because they have one thing in their mouth and another in their heart: Hos. 4: "There is no truth." And therefore I cannot proceed safely. Likewise, from the abundance of evil. And first, as to their scheming, when he says: "Their heart is vain," that is, they meditate on vain things, which they cannot attain, namely to deceive the poor who are guarded by you: Sir. 2: "Many are the snares of the deceitful." Second, from their greediness, because "their throat is an open grave." The throat serves for taste and speech. In one way it can be read as explained according to its ordering to speech, as if to say: their throat is an open grave; for just as the grave is the place of the dead, and a stench comes forth from it, so their speech kills others, either spiritually or corporally: 1 Cor. 15: "Bad company corrupts good morals." Likewise, the words of such people are fetid, because they speak shameful things: Sir. 2: "The hearts of the foul-smelling belch forth." In another way, it can be explained with regard to eating and greediness; and this we can take either literally, and so they are an open grave because they are voracious. And on account of this, to satisfy their voracity, they flatter and act unjustly. Or figuratively: just as a grave, of itself, is prepared to receive the dead, so these people are always prepared to deceive: Jer. 5: "His quiver is like an open grave." Third, as to their oppression: "With their tongues," etc. As if to say: through smooth words they lead to death: Rom. 16: "Through smooth speech and flattery they seduce the hearts of the innocent": Jer. 9: "Their tongue is a wounding arrow," etc. This can be the prayer of the just and of the Church.
[86817] Next, when he says "Judge," he prays for others. And first, against the wicked. Second, for the good, at "And let them rejoice." Concerning the first, he does three things. First, he asks for their judgment. Second, he determines the mode of judgment, at "Let them fall," etc. Third, he assigns the cause of judgment, at "For they have provoked." He says therefore, "Judge them," since they are wicked. But it should be noted that judgment is twofold: namely, of discernment, by which even the good are judged: Ps. 42: "Judge me, O God, and distinguish my cause," etc. Second, of condemnation: Jn. 3: "He who does not believe is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment; hence Jerome has, "Condemn them, O God." But against this: Mt. 5: "Pray for those who persecute and slander you." I respond. It must be said that the prophets in their prophecy did not speak by their own will: 2 Pet. 1: "For prophecy was never brought forth by human will, but by the Holy Spirit," etc. And therefore what they uttered, they said according to their understanding of divine justice; and therefore these were predictions of future events rather than their prayers. Hence "judge" means "I know that you will judge." A twofold mode of justice is set forth. First, that they may fail in their purpose. Second, that they may be removed from their place. By the first, the evils they intend are prevented; and therefore he says, "Let them fall from their designs," that is, from their plans: Job 5: "Who catches the wise in their own craftiness," etc. Or "let them fall," that is, let them be punished on account of their thoughts: Rom. 2: "Of thoughts accusing," etc. But by the second, they are expelled from the company of the good; hence it follows: "According to the multitude," etc. This will be then when, as Mt. 25 says: "Depart, you cursed," etc. Job 18: "He will be driven from light into darkness," etc. And he says, "according to the multitude of their impieties," because the mode of condemnation will be according to them: Deut. 25: "According to the measure of the offense shall be the manner of the stripes." The cause is given: "For they have provoked," that is, they have provoked to wrath. This shows in God not anger, but the will to punish. Another reading has, "They have embittered you," who are sweet, by sinning against you obstinately. Sinners first sin, then they aggravate their sin by obstinacy, and then God does not spare but is provoked, that is, moved to vengeance: Rom. 2: "Do you not know that the kindness of God leads you to repentance? But according to your hardness": Deut. 32: "They have provoked me by that which is no god," etc.
[86818] Next, when he says "And let them rejoice," he sets forth the petition. And first he states it. Second, he adds the exposition, "Forever." Concerning the first, he does two things. First, he states what he asks for, namely joy; hence he says, "Let them rejoice," for this is the end of all good things. Ps. 67: "Let the just feast and exult before God, and let them delight in gladness." Second, for whom he asks, namely for those who hope; hence, "Who hope in you." Next, when he says "Forever they shall exult," he explains. First, he says "Let them rejoice." Second, when he says "Let them hope," at "For you have blessed the just." For the joy of the saints in the homeland is everlasting; and therefore he says "forever"; and secure, hence he adds, "And you will dwell in them"; full, for which reason he adds, "And they shall glory," etc. It is indeed everlasting, not temporal: Is. 51: "Everlasting joy shall be upon their heads," etc. Secure, without disturbance: Is. 32: "My people shall sit in the beauty of peace and in tents of confidence." And therefore he says, "And you will dwell in them," as a protector; hence Jerome has, "And you will protect them": Rev. 21: "Behold, the tabernacle of God with men, and he will dwell with them." It is also full; and this is evident from four things. First, from the glory conceived thereby; hence "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "They shall glory." Second, from the matter, because they glory in the fullest thing, and in every good: Jn. 16: "Until now you have asked nothing in my name; ask and you shall receive, that your joy may be full": Jn. 15: "That my joy may be in you," etc. And therefore he says, "In you." Third, from the companionship, because a person alone cannot rejoice well in something, but only when he has friends with him sharing in that good; and therefore he says, "All." Ps. 86: "The dwelling of all who rejoice is in you." Fourth, from the perfection, "who love"; for it is proper to friends to rejoice in the good of a friend, nor does a person easily let go of what he loves.
[86819] Next, when he says "For," he shows why they hope. First, because of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace, hence he says, "For you have blessed the just," namely by giving him a special grace: Eph. 1: "He blessed us with every spiritual blessing in the heavenly places." And the mercy of predestination: Eph. 1: "We have been predestined according to the purpose of his will, who works all things in all." And this is what he says: "With the shield of your good will," that is, with the eternal will of his mercy, which from eternity disposed to save: Eph. 1: "He chose us before the foundation of the world, that we should be holy and spotless." What he says, "as with a shield," implies that the very will of God is like a shield against all evils: 2 Kgs. 23: "The Lord is my shield and my strength," etc. Or here it is like a shield protecting, but in the homeland it is like a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they placed the hope of victory; and when they triumphed, they used the same shield as a crown. And hence the saints are depicted with a round shield on their heads, because having obtained a triumph over their enemies, they bear a round shield on their heads, after the manner of the Romans, as a crown. He says therefore: "With the shield of your good will you have crowned us"; as if to say, for the shield of our coronation we have your good will, which defends us here and crowns us there.
Commentary on Psalm 6
[86820] In the preceding Psalm, David asked to be led in the way of justice on account of his enemies; here, however, he asks that his fall be repaired. And this Psalm seems to express the affections of a man who, having been chastised for his sins and delivered into the hands of his enemies, obtained liberation after doing penance. And therefore this is the first of the seven Penitential Psalms. They are seven on account of the seven gifts of the Holy Spirit, by whom one repents; and all begin with weeping and end in joy, because through the lamentation of penance one arrives at the kingdom of glory: Mt. 5: "Blessed are those who mourn, for they shall be comforted." The title is as follows: "Unto the end, a Psalm of David, for the octave." Jerome translated it as: "For the leader, in psalms, upon the octave, a song of David." Concerning this title, it remains to be seen what is meant by the expression "for the octave." For the rest has been explained. It should be known, then, that the titles were composed by Ezra partly according to the things that were being done at the time, and partly according to things that had occurred. For it is found in the history of Lev. 23 that in the seventh month the Jews held the feast of tabernacles for seven days, and the eighth day was the most celebrated of all; for it was a day of assembly and collection, which was made for the necessities of divine worship and for the poor. And perhaps David composed this Psalm for that solemnity, and it was recited on the eighth day. Moreover, this feast pertains to a mystery, because by the number eight the resurrection is signified, when all will be gathered from the four winds, from the ends of the earth to the ends of heaven, Mk. 13. Or the octave is so called because of the false opinion of certain people who said that after seven thousand years the resurrection would take place, with the Lord coming for judgment. But this time is known to no one: Acts 1: "It is not for you to know the times or the moments," etc. Mt. 24: "But of that day and hour no one knows, neither the angels of heaven, but the Father alone." Hence another reason is given why the octave designates the resurrection: because in the present age there is a twofold life. One in which a person is occupied with bodily matters, the other with spiritual matters. The first life is signified by the number four, because it is the number of bodies, as even Plato says, because through it dimensions are signified. For among solids, the first bodily number is the pyramid, as Boethius teaches in his Arithmetic. Since, therefore, that pyramid is the first which, rising from a triangular base, extends into height, it follows that four is the first solid number. For example, if upon a triangle one erects lines above the three angles and joins the vertices at a single middle point, a pyramid is formed, whose base is one triangle and whose sides are triangles. But the second life, which is spiritual, is signified by the number three; for among plane figures, three is the first surface number. And the same Boethius says this in the same book. For the first surface is the triangle, entirely lacking in thickness. From the number seven, which is constituted from this four and three, the octave follows, namely the resurrection of bodies and souls. In the Gloss, however, another reason is assigned, so that it is said that the number four pertains to the body, because it consists of four elements and is affected by four qualities, namely dry and moist, hot and cold, and is governed by four seasons: spring, summer, autumn, and winter. But the number three pertains to the soul, on account of the three powers of the soul: namely, the rational, the irascible, and the concupiscible. When both lives have been completed, namely the bodily and the spiritual, as though the number seven having passed, the day of judgment will come, and to each person what is due will be rendered according to merit. Or the octave signifies the resurrection because it will occur in the eighth age. For the first age runs from Adam to Noah. The second from Noah to Abraham. The third from Abraham to David. The fourth from David to the Babylonian exile. The fifth from the Babylonian exile to Christ. The sixth from Christ to the end of the world. The sixth and seventh ages run simultaneously, namely the age of those at rest and those laboring, and after these will be the eighth age of those rising. This Psalm is divided into three parts. First, penance is treated. Second, the weeping of penance, at "I have labored," etc. Third, the fruit of both, at "Depart." But a person existing in sin suffers three disadvantages, from which he asks to be freed. The first is the perversity of action; the second is the wounding and weakness of nature; the third is the liability to imminent punishment. First, therefore, he asks to be freed from the first; and so he says, "Lord, not in your fury," etc. Second, against the second; and so he adds in prayer, "Have mercy on me," etc. Third, against the third; and so he subjoins, "But you, O Lord," etc. He says therefore: "Lord, not in your fury." Someone frees another from evil actions by rebuking with words and correcting with punishments; and God does both. But rebuke is sometimes given for correction, and this is in mercy: Ps. 140: "The just man will correct me," etc. Sometimes for condemnation, and this is of wrath. And therefore he says, "Lord, rebuke me," but "not in fury," because that belongs to vengeance, and this will happen in the judgment, when he will say, Mt. 25: "Depart from me, you cursed," etc. "For I was hungry," etc. Is. 30: "His fury is burning and heavy to bear," etc. But now he rebukes not in fury, because he rebukes for correction, not for condemnation; and this is what the Psalmist asks when he says, "Nor in your wrath correct me"; as if to say: correct me, but not in wrath or fury, but through temporal scourges. Augustine says: "Here burn, here cut, here do not spare, so that you may spare for eternity." Jer. 10: "Correct me, but with judgment."
[86821] Then when he says "Have mercy," he asks to be freed from the second, namely from the wounding and weakness of nature. And first he explains the infirmity in general; second in particular, at "Heal," etc. He says therefore, "Have mercy on me, Lord, for I am weak." Sin is a spiritual infirmity; for bodily infirmity occurs from the dissolution of the due proportion of humors. So when the affections of the soul are not proportionate, there is a spiritual sickness; and therefore he says, "I am weak." The Gloss says: "I am weak by nature and by vice, to such a degree that I cannot endure your justice." Ps. 115: "I am your servant and the son of your handmaid." Wis. 9: "A man who is weak and of short time, and lacking in the understanding of judgment and laws." Then when he says "Heal," etc., he explains in particular how he is weak, and this in two ways. First, because he has lost his strength; second, because he has lost his discernment, at "And my soul is greatly troubled," etc. He says therefore: "Heal me, Lord." Jer. 17: "Heal me, Lord, and I shall be healed," etc. Because if a person is free from sin, he is fit for retaining grace and the virtues, which are the person's strength. And therefore, "Heal me, Lord," and this I beg, "because my bones," that is, my strength, namely the virtue and fortitude of my soul, "are troubled." Likewise, discernment is disturbed, inasmuch as it seems to the sinner that he acts rightly when he sins; and therefore he says: "And my soul is greatly troubled," because he has a perverted judgment about what should be done, so that he judges what is good to be evil, and conversely. Then when he says, "But you, Lord," he prays against the liability to damnation. Here he does three things. First, he shows the imminent danger. Second, he asks for the help of grace, at "Turn back." Third, he explains the imminent danger, at "For there is none in death," etc. He says therefore: "I am weak, I cannot rise by myself; but you, Lord, who can -- how long will you not hear me?" Ps. 12: "How long, O Lord, will you forget me utterly?" In this it seemed dangerous to him that he was not being converted. Sir. 5: "Do not delay in turning to the Lord, and do not put it off from day to day, for suddenly his wrath will come, and in the time of vengeance he will destroy you." Hab. 1: "How long shall I cry and you will not hear, shall I call out to you, a true father, and you will not heal?" etc. As if to say: how long shall I be in sin, and you will not give help so that I may rise? And therefore he asks for help, saying, "Turn back," etc. And he touches upon three things: namely, conversion, rescue, and salvation. The eye of a person is not illuminated by the sun unless it has a direct orientation toward it; so too the soul, if it is to receive divine light, must have a direct gaze toward God. And such a direct gaze is always prepared on God's part; but a person turns away, and it is necessary that God convert him, inasmuch as he first turns to us by turning us to himself. And therefore he says, "Turn back." Lam. 5: "Turn us to you, Lord, and we shall be turned," etc. If someone in chains were being dragged to the gallows and saw someone in whom he trusted, he would earnestly ask and say, "Rescue me." In this manner the Psalmist prays, saying, "Rescue my soul"; as if to say: rescue me, dragged by sin, led to death. Prov. 24: "Rescue those who are led to death." Ps. 68: "Rescue me from the mire, that I may not be stuck fast," etc. Col. 1: "He has rescued us from the power of darkness." Likewise, "Save me." After you have freed me from evils, bring me to salvation. Ps. 62: "In him is my salvation"; and this not through my merits, but "on account of your mercy": Tit. 3: "Not by works of justice which we have done, but according to his own mercy he saved us."
[86822] Then when he says "For," he shows the imminent danger. And first, the danger of present death, namely natural death. Second, of eternal damnation, from which there is no return. Hence, "For there is none in death," that is, after death, "who is mindful of you," namely by thinking of your goodness, if he was not mindful of it in life. And this is so because the rational soul does not have flexibility of choice after death. Eccl. 11: "Whether a tree falls to the south or to the north, in whatever place it falls, there it will be." The second danger is that in Hell there is obstinacy, and there is no confession there -- that confession of which the Apostle speaks, Rom. 10: "With the mouth confession is made unto salvation." And therefore he says: "But in Hell, who will confess to you?" Or alternatively: "In death," that is, the death of sin, "who is mindful of you?" As if to say: I beseech you, rescue my soul lest I consent, because in my sin I will not be mindful of you. Dan. 13: "They turned away their eyes so as not to see heaven, nor to remember just judgments." "But in Hell," that is, in the depths of sins, "who will confess to you?" Prov. 18: "When the impious man comes into the depths of sins, he will show contempt."
[86823] Then when he says "I have labored," he sets forth the groaning of the penitent, where he seems to touch upon three things. First, sorrow of heart. Second, failure of reason, at "My eye is troubled." Third, weakness of strength, at "I have grown old." Sorrow of heart is indicated in three ways. First, by groaning and sighs. Second, by bodily restlessness. Third, by tears. As to the first, he says, "I have labored in my groaning," namely by sighing: Lam. 1: "Many are my groanings, and my heart is sorrowful," etc. Ps. 37: "I roared from the groaning of my heart." And he says "I have labored," because it is labor to fight against oneself, and yet this labor bears good fruit: Wis. 3: "Glorious is the fruit of good labors." As to the second, he says, "I will wash": here he mentions two things, namely the bed and the bedding; and although these two are taken for the same thing, we follow the proper meaning. Bedding refers to the coverings spread upon the bed. The bed is that which is placed underneath, and is called "lectus" from "choosing," namely the straw and similar materials from which the bed is made. By saying, therefore, "I will wash my bed every night," he gives us to understand that every night he would rise and, leaning beside his bed, weep. Jerome's text reads, "I will make my bed swim"; and it is a figurative expression. Or, "I will make it swim," that is, I will cause it to move as if swimming, from my restlessness upon it. He says moreover, "With my tears I will drench my bedding," because even while lying in bed, he would drench the bed coverings by weeping, as if with a flood of tears. Morally, the bed in which a person rests is the conscience; this a person washes through tears in penance: Jer. 4: "Wash your heart from wickedness." By the bedding are signified sins, which are spread over the conscience; and these must be washed away with tears, because tears wash away the offense that one is ashamed to confess. The Gloss says: Lam. 2: "My eyes have failed from weeping," etc. He says "every night," that is, for each sin. For a person ought to weep in penance for each sin. Here it is given to be understood that the penitent has alternating turns, because among the good things he did, he sometimes sinned, and he wept for each. Hence he does not say "for one night," but "for each night." Moreover, he says "I will drench" on account of the abundance of tears: Jer. 9: "Who will give water to my head and tears to my eyes," etc. Lam. 2: "Pour out tears like a torrent by day and night; let not the pupils of your eyes be silent."
[86824] Next, when he says "My eye is troubled," he sets forth the failure of reason. For sorrow is the cause of anger; and therefore one who is sorrowful easily grows angry. But anger always disturbs the eye of reason. And those who are disturbed foresee less well. And therefore he says: "My eye is troubled," that is, my reason, "but by the fury of others." For David was angry and troubled when he saw that Absalom his son and his counselors had risen against him. Or "by his own fury," because he was troubled against his own sins. For he recognized, in the state of that persecution, that he was justly afflicted on account of his sins; and this anger does not blind, but disturbs. But another kind of anger does blind. Or "by your fury," O Lord God, by which you punish me, as if provoked by me, because I have troubled you: Is. 38: "My eyes are weakened by looking upward": Job 16: "My face is swollen from weeping and lamentation," etc. Third, he shows the weakness of strength when he says, "I have grown old," etc. When someone in his youth was victorious and strong, but afterward suffers not only from a stranger but also from his own kin, he is considered to be growing old. So David, who in his youth had conquered all, but now was fleeing from his own son, says, "I have grown old," namely in the estimation of others, "among all my enemies," both open and hidden: Heb. 8: "But what grows old and ages is near to destruction." Or the sinner grows old by departing from the newness of Christ, of which the Apostle speaks, Rom. 6: "Let us walk in newness of life, that we may serve in newness of spirit." Rom. 7, the Gloss says: "Let us serve in the works of the new man, that is, of Christ, which we attain not by our own powers or by the law, but by the grace of the Holy Spirit." "Knowing that our old man was crucified together with him," Rom. 6, "so that the body of sin might be destroyed, that we might no longer serve sin." Through which servitude one is reduced to the oldness of sin, having become a member of the old man. For this reason the Apostle urges and persuades, Rom. 12: "Be reformed in the newness of your sense, or of your mind." "Be reformed," says the Gloss, "because in Adam you were deformed in newness," etc. The new man, namely Christ. That is, in imitation of this oldness and wretchedness of deformity, the prophet laments under a question, saying, Bar. 3: "What is it, O Israel, that you are in the land of your enemies? You have grown old in a foreign land," etc. And this agrees with what is said here, "I have grown old among all my enemies": whether demons, or all the sins to which I have consented. And so what he says, "I have grown old," in this sense is the matter of groaning; as if to say: therefore "I will wash," etc., because I have grown old, having imitated the old man, subjecting myself to all vices. And then what was said, "My eye is troubled," etc., is referred to the state of the penitent. Or it can be referred to the matter of justice, and this with regard to the state of sin; as if to say: therefore I have grown old, that is, I have sinned, because my eye, that is, my flesh, was troubled by fury, that is, by the impulse of passion: Ps. 57: "Fire," namely of concupiscence, according to Augustine's Gloss, "fell upon them, and they did not see the sun," namely of justice: Dan. 13: "Concupiscence subverted your heart." Likewise: "They burned with desire for her," etc., "so that they did not remember just judgments." From the impulse of passion, therefore, David says that the eye of reason was disturbed in him, so that he did not see heaven; and this was the concupiscence for Bathsheba, 2 Kgs. 11, whom he summoned to himself and knew. And afterward, having learned that she was pregnant, to the crime of adultery he added the crime of murder. Hence he ordered Uriah, Bathsheba's husband, to be treacherously killed; for which most grave sins, by the just judgment of God, he suffered persecution from his son.
[86825] "Depart." This is the third principal part, in which the fruit of penance is set forth. Hence here he shows himself to have been heard, and thereupon he rejoices. And concerning this he does three things. First, he repels his enemies from himself. Second, he confesses that he has been heard, at "For you have heard." Third, he foretells the fate of his enemies, at "Let them be ashamed." He says therefore, "Depart," etc. Suppose that someone has been afflicted on account of sin; after pardon has been given, he can taunt his enemies, whether those who led him into sin or those who persecute him bodily. According to the literal sense, Jerome says "Depart from me," to those who lead me into sin, "because I do not want your company": 2 Cor. 6: "Therefore separate yourselves, says the Lord, and touch not the unclean thing, and I will receive you." Or, "Depart from me, all you who work iniquity," that is, you unjust workers who persecute me unjustly. "Depart," I say, "from me, because the Lord is with me as a mighty warrior": Jer. 20. Hence Ps. 26: "If armies encamp against me, my heart shall not fear." And through this is signified the future persecution and separation of the wicked from the good: Mt. 13: "They will separate the wicked from the midst of the just." Likewise Mt. 25: "They will separate them from one another, as a shepherd separates," etc. And further in the same chapter: "Depart from me, you cursed," etc. Next, when he says "For he has heard," he declares that he has been heard. Here it should be noted that above he had set forth three things: namely, prayer, when he said "Have mercy"; second, entreaty, that he might be freed: "Turn back"; third, lamentation: "I have labored," etc. And these three he says were heard in reverse order. And first the groaning, saying, "The Lord has heard," etc. The groaning of the saints has a voice before God: Sir. 35: "He will not despise the voice of the orphan, nor the widow if she pour forth her speech of groaning. Do not the widow's tears run down her cheek, and her cry go up against the one who caused them? From the cheek they ascend to heaven, and the Lord who hears will not take pleasure in them." And Gen. 4: "The voice of your brother's blood cries to me from the earth." Therefore that holy lady Judith said, Jud. 8: "Let us seek his pardon with tears." Second, the entreaty; for entreaty, properly according to the Gloss of Cassiodorus, is for the removal of evils: Lk. 1: "Your entreaty has been heard." The Gloss says there, "By which you prayed for the liberation of the people." To show, therefore, that he has been freed from the evils for which he had prayed, saying "Turn back," etc., he adds here: "The Lord has heard my entreaty." Third, the prayer, namely that it might enter into his sight; and this is what he adds: "The Lord has received my prayer." And note that he says "Lord" three times here, to show that he has been heard by the whole Trinity: Ps. 66: "May God, our God, bless us; may God bless us."
[86826] Next, when he says "Let them be ashamed," he sets forth the fate of the enemies. As if it were said: you tell your enemies, "Depart." But what will become of them when they depart from you? Certainly, "Let them be ashamed," etc. These words can be explained in a good sense and in a bad sense. If in a good sense, then they are spoken in the manner of a prayer. Here he asks four things for them: namely, shame for their sins, because this is the beginning of the amendment of life; Sir. 4: "There is a shame that brings glory." Hence, "Let them be ashamed." Second, sorrow for their sins: "Let them be troubled": Ps. 59: "You have shaken the earth and troubled it," etc. For the penitent ought to have a greater intensity of sorrow than the pleasure he had in sin. Third, conversion to God; hence, "Let them be converted": Is. 31: "Return, as you had deeply withdrawn, O children of Israel." And fourth, shame: "Let them be ashamed and troubled exceedingly." Now shame is both the beginning and the end of amendment. But the reason can be given differently: namely, that at the beginning one is ashamed of the eyes of other people, and this grieves him, and he avoids evil; but in the end one is ashamed before the eye of his own reason and the eye of God: Rom. 6: "What fruit did you have then in those things, of which you are now ashamed?" Concerning the second, Lk. 18: "The tax collector, standing far off, would not even lift his eyes to heaven." And this should happen very quickly, so that there is no delay: Sir. 5: "Do not delay in turning to the Lord," etc. But if they are taken in a bad sense, then they should be understood as spoken in the manner of a prediction. As if to say: "Let them be ashamed," by the detection of their sin before all: Is. 1: "You shall be ashamed of the gardens you have chosen, when you shall be like an oak shedding its leaves," etc. "And let them be troubled," with an astonishing fear and sorrow: Wis. 5: "They shall be troubled with a horrible fear," etc. And therefore he says, "Exceedingly -- let all my enemies be converted," recognizing their own guilt and the glory of the saints: Wis. 5: "These are the ones whom we once held in derision and as a reproach; we, fools," etc. "And let them be ashamed," because this recognition will be to their confusion; and this "very swiftly": Is. 30: "Suddenly, when it is not expected, his destruction will come," etc. Job 21: "In a moment they go down to Hell." 1 Thess. 5: "The day of the Lord will come like a thief in the night. For when they shall say, peace and security," etc.
Commentary on Psalm 7
[86827] Above, Psalms were set forth for deliverance from enemies; here a Psalm is presented in which he seeks vengeance against them. And the following title is prefixed: "Unto the end, which he sang to the Lord for the words of Cushi, the son of the Benjaminite." The history is found in 2 Sam. 17: that David fled from the face of his son, and Ahithophel, the wisest, adhered to Absalom. But Hushai adhered to David, whom David sent back so that he might learn the counsels of Ahithophel and report them to him. When Ahithophel had given Absalom counsel very harmful to his father David -- namely, that he should immediately attack him before he could find refuge somewhere -- Hushai secretly informed David, so that he might flee from the open country where he was and cross the Jordan to the most fortified places. Having heard, therefore, this report of Hushai, David sang this canticle to the Lord; and therefore it says here, "which he sang to the Lord for the words of Cushi, the son of the Benjaminite." He is called "son of the Benjaminite" because perhaps he was from the tribe of Benjamin, or because he descended from someone who had this name. Jerome does not have "unto the end," nor "for victory," but "for ignorance" or "for the ignorant." And he says "concerning the words of the Ethiopian"; yet it is not known whether he was an Ethiopian. Mystically, moreover, this Psalm can belong to the Church and be directed against persecutors. And it is said "for the words of Cushi," which is interpreted as "silence," while "Benjaminite" means "son of the right hand"; as if to say: by the hidden judgment of divine providence it happened that Ahithophel, who is interpreted as "a brother's ruin" -- namely Judas Iscariot -- conspired by counsel and assistance for the ruin, that is, the death, of his brother, namely Christ, who "is not ashamed to call them brothers" (Heb. 2). But what Judas did for the destruction of one man, Christ turned to the salvation of all, as Augustine says in the Gloss. This Psalm has three parts. First, the prayer is set forth. Second, the hearing, at "The Lord judges." Third, the thanksgiving, "I will confess to the Lord." Concerning the first, he does two things. First, he prays to be delivered from enemies. Second, that the enemies be brought low: "Arise, O Lord, in your anger." Concerning the first, he does two things. First, he asks for mercy. Second, he alleges his innocence: "O Lord my God, if I have done this." Concerning the first, he does three things. First, he sets forth the disposition of the one praying. Second, he presents the petition: "Save me." Third, the reason for the petition: "Lest he seize." The disposition of prayer is that one should hope in the Lord: Sir. 2: "For no one has hoped in the Lord and been confounded." And therefore he says, "In you I have hoped." The petition is twofold: for he asks to be saved and to be delivered, according to Dionysius. To be delivered is to be removed from evil; to be saved is to be preserved in good things. Thus he asks to be saved from the corruption of enemies and to be delivered from them. And this can be understood of bodily enemies and of spiritual ones; as if to say: save me from enemies and from temptations. Ps. 21: "Save me from the lion's mouth." Likewise: "Deliver my soul from their malice." He sets forth the reason for the petition when he says, "Lest he seize," etc.; as if to say: unless you come to my aid, Absalom will devour me like a lion. 2 Sam. 15: "Arise, let us flee, for there will be no escape for us from the face of Absalom." And above he says in the plural, "from all who persecute me"; here in the singular: "Lest he seize like a lion," because all are comprehended under one head -- the spiritual under the one Devil, the bodily under Absalom. Of the first, 1 Pet. 5: "Your adversary the Devil, like a roaring lion," etc. Ps. 9: "He lies in ambush in secret like a lion," etc. "Seize" as if suddenly and swiftly: Jn. 10: "The wolf seizes," because the Devil acts treacherously. And he will do this "while there is no one to redeem," etc. One is redeemed when delivered from evil, and this refers to liberation from punishment: Hos. 13: "I will redeem them from death." "Nor one who saves," through liberation from guilt: Mt. 1: "He will save his people from their sins." Jerome has: "Lest he seize my soul like a lion and rend it, and there be no one to deliver." Then he alleges his innocence: "O Lord my God, if I have done this." And this can be understood in two ways: either by way of an oath or of a prediction. If by way of an oath, then it should be known that there is a twofold oath: namely by attestation, as in Rom. 1: "God is my witness, whom I serve in my spirit," etc.; and by imprecation, as when one says, "If I have done this, may this befall me." Job 31: "If I rejoiced at the ruin of him who hated me," etc. 2 Cor. 1: "I call God as witness upon my soul"; as if to say: if I am not innocent, let him seize me. Or it can be understood by way of a prediction; as if to say: if I am guilty of these faults, this will be my punishment -- "let me fall," etc. And according to this, he first excludes guilt from himself: "If I have done this," etc. Second, he determines his punishment: "Let me fall," etc. He excludes guilt from himself, first in general, when he says, "O Lord my God, if I have done this." What is "this"? Sin, namely that of pride, according to the Gloss, which is, as it were, the universal sin: Sir. 10: "The beginning of all sin is pride." Or otherwise: "this" -- because when someone suffers some tribulation through his own fault, it is said to him, "You brought this on yourself"; as if to say, you are the cause that this is happening. And thus he says: "If I have done this," that is, if I gave cause for this persecution. 2 Sam. 8: "David administered justice and equity to all his people." Mic. 7: "I will bear the wrath of the Lord, because I have sinned against him," etc. Second, when he says, "If there is iniquity," etc., he excludes guilt in particular. Here he does three things: for first he says that he did injustice to no one; and therefore he says, "If there is iniquity": Job 11: "If there is iniquity in my hand," etc. 1 Sam. 24: "Consider and see that there is no evil or iniquity in my hand." Hence, when a man does injustice to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave offenses; and therefore he says, "If I have repaid," etc. And this in 1 Sam. 24: "My eye spared you. For I said: I will not extend my hand against my lord, because he is the Lord's anointed." Lev. 19: "Do not seek revenge, nor be mindful of the injuries of your citizens." Third, that he did good to his enemies, which is the third good. Hence Jerome's text has, "I let my enemies go away empty-handed." Rom. 12: "Do not be overcome by evil, but overcome," etc. Prov. 25: "If your enemy is hungry," etc. Mt. 5: "Do good to those who hate you." 2 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to capture him. And a great provision of food was set before them.
[86828] Next, when he says, "Let me fall," he determines the punishment that follows, as if to say: if these things I say are not true, let these things happen to me. And first he sets forth the loss of goods. Second, of person. Third, of glory. He says, therefore, regarding the first: let this evil befall me, namely, that I fall deservedly, that is, justly, before my enemies -- that is, let my goods be taken from me. Job 31: "If a stain has clung to my members, let me sow and another eat." Regarding the person, he sets forth three things that a man suffers in himself. First, persecution. Second, captivity. Third, death. Regarding the first, he says, "let him pursue." Regarding the second, "let him seize." Regarding the third, "and let him trample" -- either by killing, or by utterly casting me down. Regarding glory, he adds, "and my glory," etc. As if to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy, the Devil, pursues by tempting. Lam. 4: "Our pursuers were swifter," etc. "Let him seize" -- through consent to sin. Lam. 1: "All her pursuers overtook her in her straits." "Let him trample" -- through habit and contempt. Is. 51: "Bow down that we may pass over." The glory of man is twofold: namely natural and spiritual. Of the first, 1 Cor. 11: "Man," that is, the mind, "ought not to cover his head, because he is the glory and image of God." Of the second, 2 Cor. 1: "Our glory is this: the testimony of our conscience." Therefore the Devil brings the glory of man down to the dust, because the image of God is disfigured, because it is stained. 1 Tim. 4: "Having their conscience seared." Ps. 72: "Lord, in your city, you will reduce their image to nothing."
[86829] Above he set forth a prayer for himself, asking to be delivered and saved; here he petitions against the enemies. Here he does two things. First, he asks for their punishment. Second, the fruit of their punishment, at "and be exalted." Let us first read the text according to history, as it could have applied to David. "Arise" is said to two kinds of people: to one who sleeps and to one who lies down. Now God, when he does not punish sins, seems to sleep, as though he did not have the vigilance of prudence: Ps. 43: "Arise! Why do you sleep, O Lord?" Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise when he manifests his power by punishing adversaries: Is. 26: "Let your hand be exalted, that they may not see; let them see and be confounded with zeal for the people, and let fire devour your inheritance." He says "in anger," that is, in punishment, which is the effect of anger. The fruit of punishment he sets forth as threefold. One is on God's part: that God be exalted -- not in himself, but in the estimation of men, because through this he is regarded as lofty and powerful. And therefore he says, "be exalted"; as if to say: bring down my enemies, and in this you will appear lofty. Sir. 36: "As in their sight you were magnified in us, so in our sight," etc. And he says, "in the borders," so as to utterly bring them down, and nothing remain, by invading their borders. Jerome has, "Rise up, raging against the enemies"; as if to say: be angry, and in this be exalted. Another fruit is on David's part: for in 1 Sam. 13, we read, "The Lord found a man after his own heart, whom he commanded to be a leader over his people." And David himself says of himself in 2 Sam. 6: "The Lord commanded me to be a leader," etc. This command seemed to be made void with David being brought low; and therefore he says, "Arise in the command which you commanded," namely, that I be a leader in the kingdom. And therefore Jerome has, "Rise up to the judgment you commanded for me." Another fruit is on the people's part. In the old law, arrangements were made through men for other leaders of the people; but regarding the supreme leader, this was dispensed only by God: Num. 27: "Let the Lord, the God of the spirits of all flesh, provide a man," etc. Deut. 17: "When you enter the land which the Lord your God will give you, and you possess it and dwell in it, and you say, 'I will set a king over me, as all the surrounding nations have,' you shall set over yourself the one whom the Lord your God will choose." Therefore the people in the matter of the supreme ruler were to follow the divine ordinance; and therefore he adds, "and the congregation of peoples will surround you," that is, will follow your ordinance, to return to me. "And for this, return on high," that is, your magnificence will appear; as if to say: not only for the sake of vengeance, but so that people may return to me. But insofar as it refers to Christ, it is a petition for the mystery of the incarnation, in which there is a twofold fruit. The first is the depression of the demons and the conversion of men: "Arise, O Lord." Regarding the first, he says, "Arise," that is, appear in the world through the incarnation, "and this in your anger," that is, to punish the demons: Jn. 12: "Now is the judgment of this world," etc. Mk. 1: "What have we to do with you, Jesus of Nazareth? Have you come before the time to destroy us?" "And be exalted in the borders of the enemies," taking away their possession: Lk. 11: "When a strong man, fully armed, guards his palace, his possessions are in peace. But when one stronger than he attacks and overcomes him, he takes from him all his armor in which he trusted and distributes his spoils." And Mt. 12: "How can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house." Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, "be exalted in the borders of the enemies"; the rest remains unchanged. What is exalted appears to man from this, but thereby becomes hidden -- as, for example, when something is exalted too high. Therefore, just as what lies hidden in the depths, if it is raised up, appears -- Job 28: "He has searched out the depths of the rivers and brought hidden things into the light" -- so he says, "be exalted," that is, be manifested. And just as what is exalted too much becomes hidden -- hence Acts 1: "He was lifted up, and a cloud received him out of their sight" -- so "be exalted," that you may become hidden from the Jews, so that they may not recognize you, and thus crucify you, and thereby be redeemed. Regarding the second, he says, "Arise, O Lord God, in the command" -- for the conversion of men. Here first the motive for conversion is set forth. Second, its perfection. Third, its punishment. He says, therefore, "in the command," namely of meekness and humility, "which you commanded": Mt. 11: "Learn from me, for I am meek and humble of heart." Arise, therefore, in this command, that is, appear humble while being lofty; as if to say: so accept humility that you do not abandon your loftiness. Or arise from the dead, "and so the congregation of peoples will surround you," the assembly, namely, of the blessed who will be rewarded and the wicked who will be punished. Song 1: "Your name is oil poured out," etc. Is. 2: "The mountain of the house of the Lord will be prepared on the top of the mountains, and will be elevated above the hills, and all nations will flow to it." And chapter 6 (actually Is. 60): "Lift up your eyes round about: all these who are gathered together have come to you." "And for this, return on high," namely, to perfect this congregation, that is, the assembly of believers: Eph. 4: "Ascending on high, he led captivity captive," etc. Mic. 2: "He ascends, opening the way before them." Or "on high" -- you will be hidden from the eyes of the Jews, etc. "The congregation of peoples will surround you" -- by despising and persecuting, in which they will be most punished.
[86830] The second part of this Psalm is that in which the hearing of the petition is treated. And because the hearing of the petition takes place by the judgment of God, the divine judgment is introduced. And first he sets it forth. Second, he treats of its delay: "God is a just, strong, and patient judge; will he be angry every day?" Concerning the first, he does three things. First, the judgment is set forth. Second, its manner: "Judge me, O Lord," etc. Third, the fitness of the judge: "God, who searches hearts and minds." He says, therefore: I have enemies who persecute me, and I seek to be delivered by divine help. And concerning this I am confident, because the Lord judges the peoples; "for he judges the world in equity and the peoples in his truth" (Ps. 96). Is. 3: "The Lord stands to judge, and he stands to judge the peoples." And note that after he said, "for this, return on high," he adds about the judgment, because after the ascension he will return to judge: Acts 1: "Just as you saw him ascending into heaven, so will he come to judge." The manner of the judgment is set forth in the form of a prayer, because by praying he shows what will happen in the judgment, saying, "Judge me." And first he sets forth the reward of the good. Second, the punishment of the wicked: "The wickedness of sinners will be consumed." In the judgment, two things are rendered: for good things are given to the good, and evil things to the wicked. Therefore, whoever is good and lacks evils will have an abundance of goods and the removal of evils: Prov. 1: "He who hears me will enjoy abundance, with the fear of evils taken away," etc. And therefore, regarding the first, he says, "Judge me according to my justice," namely, which you gave me, according as I am just; and this justice means that good things should be rendered to me: Mt. 5: "Blessed are those who hunger and thirst for justice, because," etc. Regarding the second, he says, "according to my innocence"; and this justice means that he should suffer nothing evil: Job 22: "The innocent will be saved; he will be saved, moreover, by the cleanness of his hands." And note that he asks for this judgment according to justice. Above, in the penitential Psalm, he says "according to mercy," commemorating no merit; but now, because having been justified he had done certain good things to which a reward was owed, he asks to be judged according to justice. What he says, "upon me," indicates that the justice and innocence of man are not from man but from God. Against this petition -- that good things be his and that he suffer nothing evil -- it sometimes seems good and useful to be oppressed by the wicked, and even beyond this, the good have evils in this world and the wicked have goods: Lk. 16: "Remember that you received good things in your life," etc. And the reason for this is assigned: "The wickedness of sinners will be consumed," that is, will come to an end: Rev., last chapter: "He who is filthy, let him be filthy still." Note that sometimes God defers punishment so that the predestined may be converted: Is. 30: "Therefore the Lord waits for you, that he may have mercy on you." Hence, then, "the wickedness of sinners will be consumed," that is, will fail. Sometimes, so that the wicked may more fully manifest their malice and the judgments of God may appear just, then "the wickedness of sinners will be consumed," that is, will be perfected, so that the vengeance may appear more just. On account of this, Gen. 15 says: "Know and be forewarned that your seed will be a stranger," etc., "because the iniquities of the Amorites are not yet complete," etc. Acts 7: "And he did not give him an inheritance in it, not even a foot's breadth," etc., up to "the Lord said." Thus he says, "will be consumed"; as if to say: let them do whatever they can, because finally their wickedness will be consumed. But will the wicked oppress the good? No, because God will direct the just. Hence, "You will direct the just one." Prov. 2: "The simplicity of the just will direct them."
[86831] Then when he adds, "searching," he shows the fitness of the judge. And first he sets forth the fitness of the judge. Second, the confidence conceived from him, at "My just help." Two things are required for the fitness of a judge: namely, that he be wise and that he be just. These, however, are in God; and therefore he is a fit judge: Prov. 20: "The king who sits on the throne of judgment scatters all evil with his glance." For he is most wise, knowing all things, even interior ones: Heb. 4: "All things are naked and open to his eyes." He is also most just: Jer. 11: "But you, O Lord of Hosts, who judge justly," etc. And therefore he says, "searching hearts." Jerome has it thus: "The tester of heart and mind is God, who is just"; and after follows another verse: "My shield is in God." Where our text has, "My just help," etc. He says, therefore, "searching." There are three things in man: one that appears, namely the external work; and two that are hidden, namely intention and delight. These two are hidden from us but manifest to God. And because they are known to God, though hidden from us, therefore he says, "searching hearts," because he knows the intention, "and minds," that is, the delight -- namely, whether you delight in the praise of God or of men. But because "to search" is "to inquire," and to inquire belongs to one who is ignorant, he removes this from God. And to show that God evidently knows: when he said, "will be consumed," etc., he fittingly said, "searching," because in tribulation the condition of men is most manifest. Then he infers, "My just help is from the Lord," etc. Here the confidence conceived from the judge is set forth, from whom help is to be hoped for. For there is a twofold help of God: namely, of mercy, and another of justice. The help by which one is freed from evils and sins is of mercy, and it is not just, because it is not from merits. But when someone is justified, God brings it to completion; and this is of justice, because it corresponds in some way to merit. Of the first, Ps. 9: "A helper in times of need," etc. Of the second, Ps. 45: "God will help her," etc. But why? Because "he saves," etc. Prov. 2: "He will guard the salvation of the upright." "The upright of heart," that is, those who by intention tend toward God. But Cassiodorus asks: Why does he not say "who saves the upright in their minds" but "the upright of heart"? I answer: Uprightness pertains to the ordering toward the end, and for this there is intention; and therefore it is necessary that the intention be upright. In the mind, however, there is sensible delight.
[86832] Above he set forth the divine judgment; here, however, he treats of the delay of the future event, namely of punishment. And first he shows the cause of the delay. Second, the preparation for vengeance: "unless you are converted," etc. He proposes, moreover, three causes why God might be thought not to punish sinners. One is because he is not just, so as to remove the providence over human acts: Ezek. 9: "The iniquity of the house of Israel and Judah is exceedingly great, and the land is filled with blood, and the city is filled with perversion. For they say: 'The Lord has forsaken the earth, and the Lord does not see.'" Job 22: "He walks about the poles of heaven and does not consider our affairs." And he excludes this from God, who is a judge and is just: Is. 32: "Behold, a king shall reign in justice, and a prince shall govern in judgment." Another cause is because he is not powerful; but he excludes this, because God is strong. Job 9: "If it is a matter of strength, he is most mighty." What, then, is the cause? Because he is patient; and therefore he says, "Will he be angry," etc., that is, he will not punish every day, but sometimes he waits and overlooks: Wis. 11: "Overlooking the sins of men on account of repentance." Is. 30: "The Lord waits for you, that he may have mercy on you." And Is. 28: "He who threshes will not thresh forever." Jerome has, "threatening all day long," namely through Sacred Scripture.
[86833] Then when he says, "Unless," he shows that the Lord prepares himself to inflict punishment, even though he delays for a reason. And this preparation is set forth: first on God's part as the one punishing; second on man's part as the one punished or receiving, at "Behold, he is in labor." The preparation on God's part is described according to man's preparation against merit or sin: because "the impious man and his impiety are hateful to God" (Wis. 14). And just as a man prepares himself with a sword against enemies who are nearby, but with a bow against those who are distant, so divine vengeance against those who seem to cling to him and can see the cause of punishment is called a sword, as if against those nearby; but a bow against those far off. And therefore he does not immediately punish you, but prepares himself so that you may be converted. "And unless you are converted, he will brandish his sword," etc. -- that is, his vengeance. Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity," etc. Zech. 9: "His arrow shall go forth like lightning." He will brandish it to terrify and to strike those nearby more forcefully, because unless a man is converted through threats, he strikes forcefully. Valerius Maximus writes: "Divine wrath proceeds with slow step to its vengeance, but compensates for the slowness of punishment with its severity." Jerome has, "He will sharpen his sword," that is, he will prepare a greater damnation. Deut. 32: "If I sharpen my sword like lightning," etc. Mt. 10: "I did not come to bring peace on earth, but a sword," etc. According to the Gloss, the sword of God is Christ. The brandishing, therefore, is the threat of Gehenna, in which the impious will be struck, as by his avenging: Is. 27: "On that day the Lord will visit with his hard and mighty sword," etc. He also prepares his bow, as if against those far off; hence, "his bow," etc. And first he treats of the preparation of the bow. Second, of the arrows. "And in it he prepared." He who prepares a bow first stretches it. Second, he positions it in his hand. Regarding the first, he says, "his bow," that is, divine vengeance, as if punishing unexpectedly. Regarding the second, he says, "and he prepared it": Is. 30: "For Topheth has been prepared from yesterday; prepared by the king, deep and wide" -- namely for punishing. Second, he treats of the preparation of the arrows: "and in it," etc. First regarding the arrows themselves. Second, how one places something more harmful in them, such as fire or poison. He says, therefore: "And in it," namely the bow, "he prepared instruments of death," that is, instruments of killing: Ezek. 9: "Each one has an instrument of destruction in his hand." "He made them burning," because there is something combustible in them, by which is understood the punishment of eternal fire. But it is said that in the Hebrew it reads, "He made his arrows for those who pursue me." By this bow, according to Augustine in the Gloss, Sacred Scripture is understood: Job 29: "My bow will be renewed in my hand." This is stretched when the harshness of the Old Testament is softened by the New. It is prepared when it is expounded. "And in it he prepared instruments of death." "Instruments of death" can be taken in two ways: namely in a good sense or in a bad sense. In a bad sense, these are the heretics, who prepare death for the simple from Sacred Scripture; and thus "he prepared," that is, he permitted to be prepared: Ps. 106: "He made them wander," etc. "He made" -- that is, he made outwardly, that is, he put them in appearance -- "arrows," penetrating sentences: Ps. 119: "Sharp arrows of the mighty," etc. Or in a good sense, "instruments of death" are the apostles, instruments of death to the disobedient: 2 Cor. 2: "To some we are the odor of death unto death." And he made them fit for burning with the fire of charity: Sir. 48: "Elijah arose like fire, and his word," etc.
[86834] Then when he says, "Behold," he treats of the preparation on the part of the man to be punished. Here he proposes two things: the progress into sin, by which one is prepared for punishment; and second, the incurring of the punishment: "a pit," etc. In the progress of sin, three things occur: the evil purpose, the endeavor, and the effect. And thus the enemies of David first conceived their plan, but at that time were in the stage of endeavor, and afterward carried it out. The purpose, moreover, is like a conception; the endeavor like labor pains; the effect like birth. And therefore he says, "Behold, he is in labor," that is, he strives to bring about injustice against his neighbor. "He conceived sorrow," because Jer. 9: "They labored to act unjustly." Is. 59: "They conceived iniquity." Jas. 1: "Desire, when it has conceived, brings forth sin." And he brought forth the iniquity conceived, because Absalom and Ahithophel with their accomplices had seized Jerusalem.
[86835] "A pit." He treats of the punishment. And first he sets forth the metaphor. Second, he explains it, at "It will be turned back." Hunters set traps to capture wolves in pits. The enemies themselves likewise, to capture men, employ their devices; and this is done through treachery, and therefore it is like a pit. Among the Hebrews, a pit is called "lacus" (cistern): Zech. 9: "As for you also, by the blood of your covenant, you sent forth your prisoners from the pit in which there was no water." "A pit," therefore, that is, a deep trench, "he opened," that is, he devised a fraud; "he dug," by thinking deeply; and by carrying it out, "he fell in," etc., because he planned to kill and was himself killed: Ps. 56: "They dug a pit before my face," etc. And he explains this: how before my face? Because "it will be turned back," etc. Because they conceived sorrow, the sorrow will be turned back upon his own head; namely, the iniquity that he brought forth will descend upon his own crown. Is. 24: "His iniquity will weigh him down," etc.
[86836] "I will confess." This is the third part, where he sets forth the thanksgiving according to God's justice, because merit preceded: Ps. 110: "Confession and magnificence are his work." "And I will sing with the Psaltery": Ps. 80: "Take up the Psalm and give the timbrel," etc.
Commentary on Psalm 8
[86837] Above he set forth a Psalm in which David prayed concerning his persecution; here he sets forth a Psalm of thanksgiving: and first a Psalm is presented for the benefits bestowed upon the whole human race. Second, another for the benefits bestowed upon him for the destruction of enemies, or for the goods granted. Third, for the evils removed, at "I will give thanks": for here he expresses the affection of a man considering the benefits of God bestowed upon the human race, and giving thanks. The title is "Unto the end, a Psalm of David, for the winepresses," and since the rest has been explained above, I shall explain here only the last part. Here it should be noted that in Dt. 16 it says: "Seven days you shall celebrate the feast of tabernacles, when you gather in your produce from the threshing floor and the winepress," etc. For it should be known that David had a special devotion in celebrating the feasts, and he did something special for the praise of God. Now the feast of tabernacles was the principal one. And this took place during the vintage in commemoration of the divine benefit, when he led the children of Israel out of Egypt in tents, and brought them into the promised land where there are fruits: and therefore it was necessary that they have the most beautiful fruits, at which time were the winepresses; and therefore it says "for the winepresses." This is the literal sense. But spiritually, the winepress is the Church: Is. 5: "He planted a choice vineyard, he built a winepress in it"; Mt. 21: "He planted a vineyard, and dug a winepress in it." He says therefore "for the winepresses," that is, for the Churches of the world: and the Church is called a winepress, because just as in a winepress the wine is separated from the grape skins, so in the Church the good are separated from the wicked by the work of ministers: even if not always in place, yet in disposition. For the same reason it is also called a threshing floor: because there the grain is separated from the chaff. Likewise, from the words literally set down, the spiritual sense is separated. Likewise the winepresses are the martyrdoms, in which the separation of souls from bodies takes place, while the bodies of those who are trampled by affliction and persecution for the name of Christ remain crushed on the earth, but their souls flow forth to rest in the heavens. This Psalm is divided into two parts. First the Psalmist marvels at the divine excellence. Second, at his clemency, at "What is man." Concerning the first he does two things. First he shows that the majesty of God is admirable. Second, that it is manifest, at "Out of the mouths of infants." Concerning the first he does two things: first he sets him forth as wonderful. Second he makes clear the reason for what was said, at "For your magnificence is elevated," etc. He says therefore, "Lord" of all: Esth. 13: "You are Lord of all"; but especially "our Lord," we who worship you, who cling to you. Jerome has "our Ruler": Jgs. 8: "I will not rule over you, nor shall my son, but the Lord shall rule over you." "How admirable is your name," etc., namely of your divinity: Ps. 92: "Wonderful are the surges of the sea," etc. Gen. 32: "Why do you ask my name, which is wonderful?" Likewise, of the incarnate Christ: Is. 9: "His name shall be called Wonderful." But is it only in Judea, as the Jews say, or in Africa, as the Donatists claim? No; but "in all the earth": Mal.: "From the rising of the sun to its setting, great is my name among the nations." The reason for the wonder is added: "For your magnificence is elevated," because in the heavens your greatness appears. Wonder occurs when someone sees an effect and is ignorant of the cause. Therefore something is wonderful in two ways: either because the cause is totally unknown, or because it does not produce an effect that perfectly manifests the cause. The first is not the case with God: because he produces an effect: Rom. 1: "The invisible things of God are known through the things that have been made," etc. He produces, I say, an effect, yet not one that perfectly manifests the cause: and therefore he remains admirable: and this is what he says: "your magnificence," that is, your praise or your power, which can do great things, "is elevated above the heavens," surpassing the making of the heavens beyond all proportion. Hence he excludes the error of those who say that God is the form of the heaven: for according to this he would be proportionate to the heavens. Likewise of those who say that he acts by necessity of nature: because he would not extend himself above the heavens: yet he can make something infinitely greater. Or "above the heavens," that is, above the Scriptures, because he is more than is praised in the Scriptures: Sir. 43: "Glorifying God as much as you can, he will still surpass it, and admirable is his magnificence." Or "your magnificence," that is, your Son, God and man, "is elevated" in the ascension "above the heavens": Eph. 4: "He who descended is the same who ascended above all the heavens," etc.
[86838] Then when he says "Out of the mouths," he shows that it is most manifest. And first he shows the manifestation. Second, the reason for it, at "For I shall see." That it is manifest he proves, because that is manifest which is implanted in all people, however simple they may be, as if by a kind of natural knowledge. For there is a twofold kind of people who follow the natural and right instinct, namely the simple and the wise. That the wise should know God is not a great thing; but that the simple should, that is remarkable. But there are some who pervert the natural instinct: and these repel the knowledge of God: Ps. 81: "They did not know," that is, they willed not to know, "nor did they understand," etc. Job 22: "They said to God, Depart from us; we do not want the knowledge of your ways." But God brings it about that through those, that is, through the simple, who follow the natural instinct, those who pervert the natural instinct are confounded. By "infants" the simple are designated: 1 Pet. 2: "As newborn infants, reasonable, without guile," etc. He says therefore: admirable indeed is your name, yet in such a way that "out of the mouths of infants and sucklings you have perfected praise," you who inwardly prompt them to this: and this "on account of your enemies," who oppose your knowledge and understanding: Phil. 3: "Enemies of the cross of Christ," etc. "That you may destroy the enemy and the avenger," every persecutor. Or Pharaoh who would take vengeance against one confessing your name: 2 Cor. 10: "Destroying counsels, and every height that exalts itself against the knowledge of God." Or the tyrant who assails your holy name with arms: 1 Pet. 2: "That by doing well you may silence the ignorance of imprudent men." Christ did this: for in Mt. 21, concerning the children of the Hebrews, Christ responded that from their words praise was perfected, who by the prompting of the Holy Spirit were praising: which nonetheless seemed to be done childishly. This applies when the simple acknowledge God, and others pervert the studies of natural knowledge, lest they know God himself. Likewise this applies to the apostles who were without learning and uneducated: Acts 4: "Simple as doves": Mt. 10: "And as sheep in the midst of wolves"; and they destroyed all the enemies of Christ. 1 Cor. 1: "The foolish things of the world God has chosen, that he might confound the wise, and the weak things," etc.
[86839] Next he attaches the reason for this manifestation, saying "For." Cicero says in the book On the Nature of the Gods, and it was also said by Aristotle, although it is not found in his books that we have, that if any man were to enter a palace which he saw well arranged, there is no one so senseless that, even though he did not see how it was made, he would not perceive that it was constructed by someone. We enter the world, and we do not see how it was made; but from the very fact that it is so well ordered, we ought to perceive that it was made by someone. And the order of the heavenly bodies shows this especially. There were some who erred by attributing the causes of things to the necessity of matter; hence they say that all things were made on account of the hot and cold, the dry and moist, like the elements which thus came together. But if this could have some appearance of truth in other things, in no way can it hold for the heavenly bodies: because it cannot be attributed to the necessity of matter that this body is so far distant from that one, and that they complete their courses in such and such a time. This can only be traced back to an intellectual cause. And therefore Scripture, when it wishes to manifest the power of God, brings us to the consideration of the heavens. Is. 40: "Lift up your eyes on high, and see who created these things": therefore he says, "For I shall see your heavens, the works of your fingers." He says "the works of fingers" for three reasons: because what we do with our fingers, we do attentively and distinctly. And the things to be considered about the heavenly bodies can only be traced back to an intelligible cause; and therefore he says "the works of your fingers": Ps. 135: "Who made the heavens in understanding." Or it corresponds to what he says, "elevated." When someone causes something heavy to be raised, he puts his shoulder under it; but when he causes something light to be raised, he puts his finger under it; and therefore he says "the works of fingers," as though it were easy for him to make the heavens: Is. 40: "Who has weighed the mass of the earth with three fingers, and balanced the heavens with the palm of his hand?" Or because what we do with fingers are delicate works. To show therefore that these are more delicate than other things, he says "the works of fingers," etc. He names the moon, and not the sun, on account of the pagans, who believed the sun was the supreme god: and therefore he specifically names "the moon and the stars," in which there is no obvious basis for error: Sir. 43: "The beauty of heaven is the glory of the stars, the Lord illuminating the world on high." Mystically, the apostles or the Scriptures are the works of fingers. Three fingers are three persons; as if to say, the works of the whole Trinity, or of the Holy Spirit. The moon is the Church: the stars are the teachers. And these God established.
[86840] "What." Above the Psalmist marveled at the excellence of the divine majesty; and now he commemorates two benefits divinely bestowed upon men. Second, from this he concludes the Psalm in praise, at "Lord, our Lord," etc. Concerning the first he does three things. First he shows the clemency of God toward men by comparison with those things which are above men. Second, by comparison with the first man, at "with glory and honor." Third, by comparison with those things which are below man, at "and you have set him." Above man there is a twofold nature: namely, the divine and the angelic. First therefore he sets forth the benefits by comparison with God. Second, by comparison with the angels, at "you have diminished him." First let it be explained as it pertains to natural benefits. Second, as to gratuitous gifts. And according to the first mode and concerning it he does two things. First he sets forth God's special care for man. Second, the special familiarity, at "or the son of man." It is wonderful that someone great should be joined to someone small by a special familiarity: and therefore the Psalmist first commemorates the smallness of man from his condition: "What is man," so small a thing? Job 14: "Man born of woman"; and 25: "Man is rottenness, and the son of man is a worm." Second, as to his origin: because he is also lowly: Job 14: "Who can make clean what was conceived of unclean seed?"; and 10: "Did you not, like milk," etc. And therefore he says, "or the son of man?" But to this one so small, so lowly, he says that he does two things: namely, that he is mindful of him, and that he visits him. The first pertains to care. The second to special familiarity. And this is the manner of speaking: as if some craftsman had made great things, and among them one very small thing, namely a needle, and when he made the needle he showed that he had knowledge of it. But that in the arrangement of his works he should care about the needle would be very wonderful; and therefore he says, "What is man, that among your great creatures you are mindful of him?" Sir. 16: "Do not say, I shall be hidden from God," etc. "and what is a soul," etc. Because on account of its smallness God does not forget you. But what is so great about this? For God has care of all things: Wis. 12: "For there is no other than you, whose care is for all." It must be said that he has a special care for man, namely that in the judgment his acts are rewarded: Job 14: "Do you think it fitting to open your eyes upon such a one," etc. Likewise he not only has care for man, but has familiarity with him; and this is what he says, "that you visit him." Only rational nature is capable of God, by knowing and loving him. Insofar therefore as God becomes present to us through love or knowledge, he visits us: Job 10: "Your visitation has preserved," etc. So therefore the clemency of God is great in the comparison of man to God.
[86841] But there follows concerning man in comparison to the angels, to whom man is found to be close. "You have diminished him." In the angels the image of God is found through a simple intuition of truth, without inquiry; but in man through discursive reasoning; and therefore in man it is somewhat diminished. Hence it is that men are called angels: Mal. 2: "They shall seek the law from his mouth, because he is the angel of the Lord of hosts." Man is also corruptible, but only slightly; because at some time man in the fatherland will know all things without discursive reasoning; and he will be incorruptible in body: 1 Cor. 15: "This corruptible body must put on incorruption." Next he shows the clemency of God toward man by comparison with man himself, when he says "with glory and honor," etc. To be crowned belongs to kings. God made man as the king of lower things, and there is "glory," namely the brightness of the divine image: and this is a certain crown of man: 1 Cor. 11: "Man is the image and glory of God": Ps. 4: "The light of your countenance, O Lord, is signed upon us." But he is honored who is not subject to anything. For man is subject to no natural bodily creature as regards his soul, neither in his coming into being nor in his progress: not in his coming into being, because he is not produced by a creature, and he acts freely; nor does he perish with the body; and in this the honor of man consists; and therefore it says in Wis. 2: "Nor did they judge the honor of holy souls," etc., up to "he made him": Ps. 48: "Man, when he was in honor, did not understand," etc. Next, when he says "you have set him," he sets forth the clemency of God toward man by comparison with those things which are below man, because he willed that man have dominion over these lower things: and concerning this he does three things. First he proposes the dominion. Second, the capacity for ruling. Third, the number of subjects. The second, at "you have subjected all things." The third, at "the sheep and the oxen." He says therefore: since man is king, you have given him dominion "over the works of your hands": Gen. 1: "That he may rule over the fish of the sea, and the birds of the air, and the beasts of the whole earth, and every creeping thing that moves upon the earth." He has this through reason, because he excels all animals: and therefore as soon as he said "with glory and honor," he added, "you have set him," that is, you gave him dominion. But note that he says man has authority over the works of the "hands," not of the "fingers"; because these are not so delicate as the heavens, which are the works of the fingers. Man cannot subject these to himself; and therefore second he shows the capacity for ruling. "All things," he says, "you have subjected," so that he might preside and rule at his will. This is signified in Gen. 2, where God brought all the animals to Adam. And this subjection was complete before sin; but some things now resist as a punishment for sin. Third, when he says "the sheep and the oxen," etc., he enumerates the subjects: and he lists animals so that plants may be understood as well. Among the animals, some are subject according to their whole kind, namely the tame and domestic animals by their nature, that is, sheep and oxen: and he says this in the feminine, "all of them," because herds are made up especially of cows and sheep. Others are those not subject according to their whole kind: and of these some are walking creatures: and regarding this he says "moreover the beasts of the field," etc., that is, boars, deer, and the like: some are flying creatures, that is, birds: and some are swimming creatures, that is, fish. These can also be referred to the benefits of grace: and then in these all the mysteries of Christ are enumerated. First, of the incarnation: "What is man?" He touches on two things: namely, the cause of the incarnation, and the incarnation itself: and he says, "What is man?" For God seemed to have forgotten man when he expelled him from Paradise: he remembers man of this kind when he is brought back to that of Ps. 105: "Remember us, O Lord." And so the incarnation follows: because he "visits"; and therefore he says "or the son of man," etc. Because although he visited the whole human race, he especially visited that man assumed into the unity of the hypostasis: Heb. 2: "He never took hold of angels, but of the seed of Abraham." The second is the passion. "You diminished him" on account of the passion. Heb. 2: "Him who was made a little lower than the angels," etc. In the Hebrew it reads: "And you diminish him a little from God": because he was joined to God in the unity of person; but diminished on account of the passibility he assumed. The third is the benefit of the resurrection in the honor shown to the apostles, which he enumerates through the passion: Phil. 2: "That at the name of Jesus every knee should bow," etc. Jn. 5: "That all may honor the Son, just as they honor the Father." The fourth mystery is the ascension: "You have set him over," etc. Eph. 1: "Setting him at his right hand, above every principality and power," etc. The fifth mystery is the coming for judgment: "you have subjected all things," etc., that is, you have established him as judge over all things: Heb. 2: "But now we do not yet see all things subjected to him": then all things will be subjected under his feet, that is, under his humanity, because the head of Christ is God, 1 Cor. 11. And the feet are the humanity: Jn. 5: "He gave him power to execute judgment." And in the judgment some are good: and of these some subjects are signified by sheep: 2 Kgs. 24: "These who are sheep, what have they done?" Some are prelates, and these are signified by oxen: Prov. 14: "Where there are many harvests, there the strength of the ox is manifest." Some are wicked: and of these there are three kinds: 1 Jn. 2: "Everything that is in the world is either the concupiscence of the eyes, or the concupiscence of the flesh, or the pride of life." And first he sets forth the lustful: and these are the sheep and oxen and beasts of the field, because they delight in bestial things: Joel 1: "The beasts have rotted in their dung, and the storehouses of the field are demolished." He says this because they go by the broad way, Mt. 7. Second, the proud, the birds: Mt. 13: "The birds of the air devoured it": Dt. 32: "They shall be devoured by birds with a most bitter bite." Third, the greedy, who "traverse the paths of the sea," literally; or of the world: Ps. 11: "The wicked walk round about": Job 1: "I have gone around the earth, and walked through it." Just as God is admirable for the eminence of his majesty, so he is shown to be admirable from his clemency; and therefore he concludes with wonder: "Lord, our Lord," etc. Yet it should be known that this Psalm is circular, because it has the same verse at the beginning and at the end. Some are semicircular, because they do not repeat the whole verse, but a part; such as "Bless the Lord, O my soul," whose end is "in every place of his dominion."
Commentary on Psalm 9
[86842] Above, in the preceding Psalm, he gave thanks for benefits bestowed upon the whole human race; but in this Psalm he specifically gives thanks for the benefit bestowed upon himself in the destruction of his enemies. And this is clear from the title according to Jerome, which is as follows: "To the victor, for the death of the son, a canticle of David," etc. And it touches upon the history of 2 Sam. 18 and 19, that when Absalom died, he recovered the kingdom; and for this benefit he composed this Psalm. But in our text the title is more obscure: "Unto the end, for the hidden things of the son, a Psalm of David." The hidden things of the son are the death of the son, namely because through death he is hidden from the eyes of all. According to the mystery, it refers to Christ, who is called the Son par excellence, who is the natural Son of God the Father. Jn. 8: "If the Son shall make you free, you shall be free indeed." Likewise, the Son of David principally promised. Lk. 18: "Have mercy on me, Son of David." "For the hidden things of the son," that is, of Christ, which are hidden. There is a twofold coming of the Son of God. The first was hidden, as regards his divinity and his glory, which lay concealed in the weakness of the flesh. Is. 45: "Truly you are a hidden God." The second will be manifest. Lk. 21: "They shall see the Son of Man coming in a cloud with great power and majesty." Likewise, there is a twofold judgment of Christ. One is hidden; and this is in the governance of the world, according to which he permits the good to suffer persecution from the wicked. Ps. 35: "Your judgments are a great deep." The other is manifest at the end. 1 Cor. 4: "Until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of hearts." For here it treats of the hidden judgment, according to which the good suffer affliction from the wicked. Job 30: "I expected good things, and behold evils came; I looked for light," etc. And it all comes to the same thing: because he gives thanks for deliverance from enemies. Now this Psalm is divided into two parts. First, he sets forth the thanksgiving; second, the matter of the thanksgiving, at "when they are turned back." He gives thanks in three ways: by heart, by mouth, and by deed. By mouth in two ways: by praising and by proclaiming. By praising, for he says, "I will confess." Now there is a threefold confession: namely, of faith: Rom. 10: "Confession is made unto salvation." Ps. 31: "I said, I will confess," etc. Of sins. Jas. 5: "Confess your sins to one another." Of praise (Tob. 12): "Before all the living, confess to him," etc. And it is about this confession that the text speaks here. "O Lord, I will confess to you," that is, I will give thanks, that is, I will praise you. Ps. 68: "I will praise the name of my God," etc. This is in the heart, because 1 Sam. 16: "Man sees those things which appear, but God looks upon the heart." Against which, Is. 29 and Mk. 7: "This people honors me with their lips, but their heart is far from me." But he says, "with my whole heart," because God is greater than our heart, 1 Jn. 3. And therefore, however much we praise him according to our ability, it is less than he deserves. Deut. 6: "You shall love the Lord your God with your whole heart." Therefore he who does not give his whole heart to God, but wishes to have something else along with him, loses him. Is. 28: "The bed is too narrow, so that one must fall out; and the covering too short, and cannot cover both." Therefore he praises him with his whole heart who accepts nothing against God, but refers everything to him, actually or habitually. Tob. 12: "To reveal and confess the works of God, that is, by announcing them, is honorable." "I will declare," by preaching and announcing to others, because God gives benefits to be shared with others; and this is rightly done by proclaiming them to others. Lk. 8: "Go and declare how great things God has done for you"; and therefore he says, "I will declare all your wonders." But there is a reason that he says "wonders," because the works of God are wonderful. Ps. 76: "You are the God who does wonders." But what does it mean that he says "all"? This seems impossible. Job 5: "Who does great and unsearchable wonders without number." How then does he say "all"? It must be said that "all" means according to kind, or that all the things he narrates are all wonderful; or "all" because the intention of the narrator should not stop at anything, but should proceed as far as it can. Hilary in his book On the Trinity says: "He who piously pursues the infinite, even though he will never arrive, will make progress by advancing." Sir. 43: "Glorifying God as much as you can, he will yet far exceed, and his magnificence is wonderful"; and 42: "Has not God made his saints declare all his wonders?"
[86843] "I will be glad." Here he gives thanks as regards the heart. Some narrate their goods to others and rejoice in themselves, like sinners. Lk. 18, of the Pharisee who said: "I thank you that I am not," etc. But this man rejoices in God always. Sir. 35: "In every gift show a cheerful countenance, and sanctify your tithes with joy." "I will be glad," inwardly in the heart, "and rejoice in you," leaping to outward joy. Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." "I will sing." Here he gives thanks as regards the deed: for to sing psalms is a manual work, and through this is understood good action, because all our works ought to be directed to the glory of God. Mt. 5: "So let your light shine," etc. Ps. 145: "I will sing to my God as long as I live." But he adds, "to your name, O Most High"; as if to say: God does not benefit from my confessing and singing to you, because your name is most high, but it benefits us. Ps. 34: "My prayer shall return into my own bosom." Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Job 22: "What does it profit God if you are just, or what do you confer upon him if your way is blameless?"
[86844] "When." Here is set forth the matter of the thanksgiving. First, specifically for himself; second, in general, "let them be turned back." Concerning the first, he does three things. First, he sets forth the deed; second, he praises the authority of the doer, at "the Lord endures forever." Third, he adds the fruit, at "let them hope in you." He sets forth two things: the deed and the justice of the deed. The second, at "because you have done." The deed is the destruction of the enemy, in which he says three things: because if someone is destroyed, first he fails in his purpose; and as to this he says, "when my enemy is turned back," supply "in this, I will confess," that is, I will give thanks to God. Then the enemy is turned back when he fails in what he purposes. Ps. 69: "Let them be turned back and put to shame, who devise evil against me." Second, his strength is weakened; and as to this he says, "they shall be weakened," namely in their power. Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." Third, they perish; therefore he says, "they shall perish," either by ceasing from impiety; and this "from your face," that is, from your knowledge or your condemnation. Or, "they shall perish" by your avenging and passing sentence on their wickedness. Or, "they shall perish from your face," because they shall not be able to see you. Is. 26, according to another translation: "Let the wicked one be taken away, lest he see the glory of God."
[86845] Here he sets forth the justice of the deed. First, on his own part, when he says, "because you have done." Sometimes someone has justice, but does not have a judge who will execute it. Sometimes he has a judge, but not a witness or advocate; but this one, having justice, found a judge; and therefore he says, "because you have done my judgment," that is, you have rendered it, "and my cause," that is, you are my witness. Jer. 29: "I am the witness and the judge, says the Lord." For God is both judge and witness: insofar as he is judge, he executes judgment; insofar as he is witness, he defends causes. Second, he sets forth the justice of the deed on the part of the judge; and he speaks of God's authority to judge: "You have sat upon the throne," which is the seat of the judge, that is, you have royal power to destroy evil. Prov. 20: "A king who sits on the throne of judgment scatters all evil with his gaze." Likewise, you have a love of justice; therefore he says, "who judges justice." Jer. 11: "But you, O Lord of hosts, who judge," etc., as if to say: this is proper to you. Ps. 10: "The Lord is just, and he has loved justice." Is. 63: "I who speak justice, and am a defender to save." Or if this is referred to Christ: "because you have done," etc. Christ was judged and had a cause. Job 36: "Your cause has been judged as that of the wicked." But his cause was vindicated, because he attained his glory. "You sit," namely God the Father, "upon the throne," that is, the soul of Christ. Or Christ sits at the right hand of God the Father: adapt the rest as you wish.
[86846] "You have rebuked." Above, the Psalmist showed the judgment done on his part, because in this due judgment was done for him, and on the part of the judge; here he shows the judgment or justice done for him on the part of those who were punished. And first he sets forth the justice itself. Second, he explains it, at "the enemy's weapons have failed." The Lord, in punishing the wicked, does three things to them in order. First, because he does not immediately proceed to the ultimate punishment, but first he reproves; second, if they are not corrected, he punishes; third, he exterminates. As to the first he says, "You have rebuked," through preachers. Is. 58: "Declare to my people their sins, and to the house of Jacob their transgressions." 2 Tim. 4: "Reprove, entreat, rebuke with all patience and teaching." Also through tribulations. Job 33: "He reproves also by pain in bed, and he makes all his bones to wither"; and as to this he says, "the wicked one has perished," either Absalom, or the Devil. Job 4: "Because no one understands, they shall perish forever." "You have rebuked the nations," namely those who were deceived, "and the wicked one," the instigator, "has perished," because the whole multitude rebelled; but it was not destroyed, because it had been seduced. As to the third, he says, "you have blotted out their name," which the wicked strive to perpetuate; but they are not found in perpetuity. Objection: the name of Judas is in memory. It must be said that people do not intend to make their name great in evil, but in good; but the name of Judas remains in evil. Prov. 10: "The name of the wicked shall rot." Jerome says that a certain unknown man, in order to be remembered, burned the temple; and thus the name of the wicked remains in evil.
[86847] "The enemy's weapons." Here he explains how the wicked one perished; and he does two things. First, he assigns the cause of his perishing. Second, the manner, at "their memory has perished." The cause of his perishing is that the very thing from which he wished to make a name for himself has perished. For sometimes people make a name for themselves through military power and wars; hence Gen. 6: "These were the mighty men of old, men of renown." Sometimes by building a city: Sir. 40: "The building of a city establishes a name, and above this a blameless wife is accounted"; just as the name of Romulus through Rome. But the Lord destroyed both. "The swords," that is the weapons, "of the enemy," namely of man, "have failed utterly." Ps. 73: "There he broke the powers." "You have destroyed their cities." Is. 1: "Your land is desolate, your cities are burned with fire." This enemy is especially the Devil: Mt. 13: "An enemy has done this." His sword represents temptations. His cities represent evil counsels, which he uses to pervert the good.
[86848] "Their memory has perished." Here is set forth the manner in which he perished; this is explained in two ways. "It has perished," that is, their memory and their noise perish together. The wicked make noise by shaking kingdoms and destroying cities: Ezek. 31: "All are delivered unto death, to the lowest parts of the earth, in the midst of the children of men, to those who go down into the pit." Or, the wicked -- when some evil man is destroyed, it is not without great tumult, because he must suffer some tribulation, as is evident in Mt. 9, when the Devil went out crying and greatly tearing. Jerome's text has, "Their memory has perished with the wicked," because they did nothing good by which their memory might remain in good: Eccl. 6: "He came in vain and goes into darkness, and his name shall be covered with oblivion." "And the Lord endures forever." Here he sets forth the authority of the doer; and he touches upon six conditions regarding the judgment of God. First, that it is not momentary but eternal. The rule of others is brief in life; therefore the Psalmist says, "The Lord endures forever." Jerome: "The Lord sits as if for judgment." He also says that it is always ready; the judgment of others is not so; hence he says, "He has prepared his throne in judgment," that is, he has it ready. Is. 3: "The Lord stands to judge, he stands to judge the peoples." He also says that it is universal; hence he says, "He shall judge the whole world," and not the Jews alone. Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Also, that it is just; hence he says, "in equity, he shall judge the peoples in justice." He says two things: namely equity and justice, because justice involves the execution of things that are just in themselves, which are not just in every case; because rules and measures concern contingent matters, and they cannot be adapted to every particular case, but in some cases they are set aside, just as there are certain rules, measures, and conclusions that in a particular case are not observed on account of something. But the application of these universal principles to particular facts pertains to equity. Jerome says, "He shall judge the peoples in equity," because equity pertains to particular cases, and in a certain way restricts and regulates justice. He also says that it is full of mercy. This is commended from the person to whom mercy is shown, for example, if you do it for the needy: Lk. 14: "When you make a dinner or a supper, do not call your friends, or your kinsmen, or your rich neighbors," etc. Job 30: "I wept for him who was afflicted, and my soul had compassion on the poor." And therefore he says, "The Lord has become a refuge for the poor," namely the oppressed. Is. 1: "Help the oppressed, judge for the orphan, defend the widow." Ps. 81: "Judge for the needy and the orphan, and do justice to the humble and the poor"; and this is true where they have justice. Lev. 19: "You shall not judge unjustly; do not consider the person of the poor, nor honor the countenance of the mighty." Also from the time, because it is at the time when they need it that his mercy is received: Sir. 35: "The mercy of God is beautiful in the time of tribulation, like rain clouds in a time of drought." And therefore he says, "a helper in tribulation"; and he adds "in due times," because in the time of tribulation people turn to God, and then it is time to preach to them. And these things can be explained of Christ. "The Lord endures forever," because "Jesus Christ yesterday and today," Heb. 13. "He has prepared judgment," because he sits on his throne judging, "and he himself shall judge the world in equity." Is. 59: "He put on justice as a breastplate, and a helmet of salvation upon his head."
[86849] "And let them hope." Above, the Psalmist set forth the deed for which he gave thanks and the authority of the doer; here he sets forth the fruit of the deed. And first, as regards others; second, as regards himself, at "Have mercy on me, Lord, see," etc. First, he sets forth a threefold fruit in others. The first is knowledge, or confidence in the name of God. The second is spiritual, the joy of those who love him. The third is the proclamation of his name. The second, at "sing psalms." The third, at "announce." He introduces these fruits by way of exhortation; and regarding this he does three things. First, he urges them to hope. Second, he shows to whom it belongs to hope. And third, why. He says therefore, "and let them hope in you." Sir. 2: "You who fear the Lord, hope in him." But whence does this come? Because "they know your name." For hope arises from two things: that he is powerful -- and this is evident, because "Lord" is his name -- and that he is willing, because he is supremely good; hence Lk. 18: "No one is good except God alone." And especially this name Jesus: Mt. 1: "He shall save his people," etc. Phil. 2: "At the name of Jesus every knee shall bend." And why? "Because you do not forsake those who seek you." Wis. 1: "He is found by those who do not test him; and he appears to those who have faith in him," namely those who seek him with good intention; because the wicked do not find him. Jn. 7: "You shall seek me and shall not find me." Likewise, where he is, because he is not among kindred and acquaintances, Lk. 2; Job 28: "Nor is it found in the land of those who live pleasantly." Third, he leads to the second fruit, namely to joy. "Sing psalms to the Lord who dwells in Zion." The Lord is said to dwell in a place not corporally: 2 Sam. 6: David placed the ark in Zion; but according to truth he dwells in the Church. Zion is interpreted as "watchtower," and in the Church we contemplate eternal things. To this Lord, therefore, we ought to sing psalms, that is, to rejoice in heart and mouth and deeds, for benefits given. Third, he leads to the third fruit, "announce." 1 Pet. 4: "Each one, as he has received grace, administering it to one another." And therefore first he induces that they ought to announce. Gregory: "He gathers abundant fruits of his preaching who sends forth the seeds of good work beforehand." "Among the nations," that is, among those living in a pagan manner, that is, among sinners. Is. 21: "Coming to meet the thirsty, bring water." "His endeavors," that is, his care or solicitude for the salvation of the human race. Jer. 29: "I think thoughts of peace." Second, he explains these endeavors, at "because he who requires," etc. That which someone does with zeal and diligence, he does not forget to do. But God is zealous for the salvation of men, and therefore he does not forget. Two things cause forgetfulness: namely death. Ps. 30: "I am given to oblivion like one dead from the heart"; likewise poverty. Prov. 19: "The brothers of a poor man hate him." Rev. 6: "Why do you not avenge?" etc. But does God not forget the dead? "Because he who requires their blood," that is, of those who seek you, even if it happens that they are killed; and this by judging. Or, he will require the blood of the saints, in the resurrection, by restoring it. Wis. 5: "Behold how they are numbered," etc. He is said to "remember," not that he had forgotten, but because he seems to have forgotten on account of the delay. Also, he does not forget the poor and the little ones; hence, "he has not forgotten the cry of the poor." Ps. 33: "This poor man cried out," whether in dangers or in prayer. Jas. 5: "Their cry," etc. Ps. 21: "He has not despised nor rejected the prayer of the poor." Ex. 3: "I have surely seen the affliction of my people who are in Egypt, and I have come down to deliver them."
[86850] "Have mercy." Here he sets forth the fruit as regards himself. And first, he commemorates the benefit. Second, he sets forth the fruit, at "that I may announce," etc. The benefit is twofold: one future, the other already received. "Who exalts," etc. First, he does two things. First, he sets forth the mercy. Second, the motive for mercy. The future benefit is mercy. "Have mercy on me." Ps. 32: "The earth is full of the mercy of the Lord." The motive for mercy is the consideration of God. "See," that is, consider, "my humiliation." This humility does not signify the virtue, as in "if I did not think humbly," but rather abasement. Hence Jerome has "my affliction from my enemies," because they afflict me. Or otherwise: "See my humility," because he gives grace to the humble, Jas. 4. But this can be considered from the consideration of enemies, who are proud and wicked. Consequently, he acknowledges the benefit already received: "Who exalts me," etc.; as if to say: you have rescued me from so great a danger that nothing remained but for me to die. Jer. 9: "Death has come up through our windows; it has entered our houses to destroy the little ones outside." Spiritually, however, the gates of death are the heretics: Mt. 16: "The gates of hell shall not prevail against it." And the senses of man: Jer. 9: "Death has entered through the windows." Hatred of the word of God: Ps. 106: "Their soul abhorred all food, and they drew near even to the gates of death." Temptations and vices: Wis. 16: "You lead to the gates of death, and bring back again." Therefore whoever is freed from these, let him say, "You exalt me," that is, "You have freed me from the gates of death."
[86851] Consequently, when he says "that," he sets forth the fruit, but in reverse order. First, of proclamation. Second, of exultation, at "I will exult." Third, of recognition, at "it will be known." I say that you have had mercy and I ask that you have mercy; and this "that I may announce" your praises. In ancient times, judgments were held at the gates; and therefore he says, "in the gates of the daughter of Zion," that is, of Jerusalem, because it was subject to the citadel which was called Zion; as if to say: in the multitude of the people of Jerusalem, "I will announce all your praises" -- not absolutely all, but of every kind of praise. Likewise, the gates of the daughter of Zion are called the doctors of the Church: Is. 54: "I will make your gates of carved stones; all your children taught by the Lord." Also of justice: "This is the gate of the Lord, the just shall enter into it," as said in Ps. 117. Also good thoughts: Ps. 147: "The bars of your gates." In these gates, therefore, "I will announce your praises."
[86852] "I will exult." Having set forth one fruit, namely the preaching of divine praise, here he sets forth the second, namely spiritual joy from God. And first, he sets forth his own exultation. Second, the occasion of exulting, at "the nations are stuck fast." He says therefore: "I will announce all your praises." But these would be barren if they were in the mouth but there were no joy in the heart: Ps. 146: "Let praise be joyful to our God"; and therefore he adds, "I will exult in your salvation." Not in the world or in the flesh, but in your saving act by which you exalt me. Or in Christ the Savior: Hab. 3: "I will exult in God my Jesus." 1 Sam. 2: "I have rejoiced in your salvation." The occasion of exultation is the destruction of enemies who persecute the saints. And they persecute the saints in two ways. First, by violence. Second, by fraud. He says therefore, regarding the first, "the nations are stuck fast" -- from the fact that they prepared slaughter for others, they themselves were slain; and therefore he said "stuck fast," or, according to Jerome, "submerged": because that which is stuck fast is pressed down with violence. And those who seemed to be slaying others with violence were themselves violently oppressed. Is. 59: "Their paths are made crooked for them." Ps. 36: "Their sword shall enter," etc. Or spiritually, one is plunged into destruction when he commits sin; because from this he enters eternal punishment and is condemned; and they are stuck fast in these works through habit: Job 18: "He has thrust his foot into the net, and he walks in its mesh." Regarding the second, he says, "in this snare." Those who lie in wait for birds and animals set snares; so do those who proceed insidiously: Ps. 56: "They have prepared a snare for my feet." And he says "they hid it," because literally fowlers hide their snares; so fraudulently, through words of peace that they give, they prepare the poison of seduction: Ps. 139: "In this way in which I walked, the proud have hidden a snare for me." The third fruit is the recognition of divine majesty. "Their foot is caught," that is, their evil desire: Hos. 13: "The iniquity of Ephraim is bound up, his sin is hidden," referring to those who are inclined only to evil. And they hide the snare, but in vain, because "the Lord will be known." And through what? Because "in his works." Sometimes people in prosperity do not know God, as Pharaoh, but in adversity: Ps. 82: "Fill their faces with shame"; and therefore he says, "executing judgments." But what the judgments of God are, he adds: "in his works." It is proper to divine wisdom that it disposes all things sweetly, Wis. 8. And this it does by giving things the ability to tend toward their proper ends through their proper forms: thus, through the very things by which sinners plan to offend, they fall into punishment. Job 5: "Who catches the wise in their own craftiness." And therefore he says, "In the works of his own hands the sinner is caught." Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins." Job 18: "His own counsel has cast him down headlong." Likewise, "the Lord will be known," here by the saints. Even escaping the snare: Prov. 1: "In vain is the net cast before the eyes of those who have wings." The Gloss says there: "He easily escapes the snares on earth who always has his eyes on heaven." Jerome: "Each one carries with himself the ropes, chains, and torments from which he suffers evils; and by the hidden judgment of God, sinners are caught in the snares they hide, and the just escape."
[86853] "Let them be turned back." Above, the Psalmist treated the judgment of God with regard to his own adversaries; here he pursues it with regard to the whole human race, and with regard to the evils done everywhere by sinners; and regarding this he does two things. First, by way of prayer, he foretells the judgment of God against the wicked. Second, he sets forth the progress of the wicked, at "Why, O Lord?" etc. Regarding the first, he does two things. First, he foretells the punishment of sinners; second, he calls upon the divine judgment that punishes, at "Arise, O Lord." Regarding the first, he does three things. First, he foretells the punishment to be desired. Second, he sets forth the cause of the punishment on the part of sinners, at "all the nations." Third, on the part of the just, "because not unto the end." He says therefore, "Let the sinners be turned back." This petition can be understood in two ways. In one way, of the punishment of the wicked in the present through death. In another way, in the future through eternal punishment. And he says, "Let the sinners be turned back," that is, let them be punished. But should this be requested? It must be said that the prophet says this by way of foretelling and not of petition, or by conforming himself to the divine will: Ps. 62: "They shall go into the lower parts of the earth." Is. 14: "But you shall be brought down to hell," that is, the depth of the pit. Or by hell is understood the obstinacy of the mind in sin, etc. Even while living, a sinner is turned back into hell when he relies upon obstinacy: Rom. 1: "God gave them up to a reprobate mind"; as if to say: in this life let them be cast down. Therefore, the punishment is conversion into hell, as has been said. The cause of the punishment is forgetfulness of God: for he who departs from one end disposes himself to tend toward the other. The two ends of man are the enjoyment of God and Gehenna; and this is what he says, "Let them be turned back," etc., namely those sinners who forget the commandments and benefits of God. Ps. 77: "They forgot his benefits and his wonders which he showed them." Deut. 32: "You have forsaken the God who begot you, and forgotten the Lord your creator."
On the part of the just, there is another cause which demands vengeance upon sinners. Now among the just there are two things which demand vengeance: namely temporal abasement and spiritual virtue. As to the first, he says: "because the poor man shall not be forgotten unto the end." Cheap things are held in contempt, words are given to oblivion; but the just are not so given to oblivion before God. Jas. 2: "God has chosen the poor, rich in faith, heirs of the kingdom which God has promised to those who love him." Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Therefore, although here they seem to be given to oblivion, this is nevertheless not "unto the end," that is, not finally. Is. 54: "For a brief moment I forsook you, and with great mercies I will gather you." And there follows: "And with everlasting mercy I have had compassion on you." For when he remembers, then he will punish those who oppress. Ps. 76: "God will not forget to have mercy, nor will he shut up his mercies in his wrath." As to the second, "the patience of the poor," etc. Or "the expectation" according to Jerome. For since they endure oppression and poverty here patiently, through patience they merit vengeance; nor shall their expectation perish unto the end, because they shall obtain the good they await. Otherwise, "unto the end," which is eternal life. But is patience in the heavenly homeland? It must be said that it is not according to its essence, but according to its fruit; it is otherwise with charity and justice, which will exist also according to their essence. Consequently, when he says, "Arise," he foretells the divine judgment; and regarding this he does three things. First, he rouses the judge. Second, he implores judgment. Third, he shows the fruits of judgment. He says that he has not forgotten the poor unto the end; hence he, as one of the poor, says, "I ask that you not delay until the end to reward; but arise." And regarding this he does three things. First, he repudiates wicked or human judgment. For let not man, humanly and without reason oppressing, "be strengthened," that is, let him not be able to do what he wishes. Prov. 29: "When the wicked take power, the people groan." Second, he calls for the judgment of another: "Let the nations be judged," not according to human will, but "in your sight," that is, by your judgment, as if saying, I appeal to you. Acts 25: "I stand before the tribunal of Caesar; there I ought to be judged." Ps. 23: "Judge me, O Lord, because," etc. Third, he asks for a helper: "Appoint a lawgiver," namely your Son. Is. 33: "The Lord is our lawgiver." Or otherwise, "appoint a lawgiver," that is, a punisher according to your law; for punishment is inflicted according to the law. Jerome has: "Put fear upon them"; another translation: "Send them bitterness." The Gloss: "Let not man be strengthened," that is, the Antichrist; "let them be judged," that is, punished. The fruit of judgment is that they recognize themselves to be men: "Let the nations know that they are men," fragile, sinners, and mortal. Is. 28: "Vexation gives understanding." Thus Alexander, when he was struck, recognized that he was not the son of Jupiter but mortal, as he himself said to his soldiers.
[86854] Here he sets forth the progress of the wicked. And first, he sets forth the cause of their wickedness. Second, he describes their wickedness, at "whose mouth is full of cursing," etc. Third, against it he implores divine assistance, at "Arise, O Lord God." The cause of wickedness is twofold: namely permissive and inductive. The second, at "because the sinner is praised." Regarding the first, he does three things. First, he sets forth the divine dissimulation, which seems to be the cause of evildoing for the wicked. Eccl. 8: "Because sentence is not speedily pronounced against the evil, the children of men commit evil without fear"; hence he adds: "Why, O Lord, have you withdrawn far off?" Insofar as you do not punish those who afflict us, and in this you seem to despise us, "in due times," that is, in the time when you ought to bring help. Or, "in due times," that is, you do this opportunely, because the saints thereby advance toward the merit of eternal life. Second, he sets forth the effect of the dissimulation, "while the wicked one is proud." And he sets forth a double effect among the wicked. Pride, because they are not immediately punished by God; and therefore he says: "The wicked one is proud." In his powers, "the poor man is set on fire," that is, afflicted. Or, he is set on fire spiritually from the consideration of the pride of the wicked and their sins: Ps. 68: "The zeal of your house has consumed me." The third effect is that they are caught in the counsels they devise, because their counsels will ultimately destroy them. Prov. 5: "His own iniquities catch the wicked, and he is bound by the cords of his own sins."
[86855] "Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "he said in his heart." The third, presumption, at "God is not." Regarding the first, he does three things. First, he sets forth the flattery. Second, the effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely, of carnal concupiscence as regards themselves, and of injustice as regards neighbor; therefore they are proud. But according to Jerome, "because he is praised," and therefore "he has provoked," "in his desires," as regards concupiscence, "and the unjust one," as regards injustice against neighbor. Jerome's text has "a covetous man." Another text, "a robber." Is. 5: "Woe to those who call good evil," because it is so. "The sinner has provoked the Lord," that is, has provoked him to wrath. Jerome has all this under one verse; and another verse begins at "the sinner, according to the multitude," etc. Now it can be read, "according to the multitude of his wrath, he will not seek." Either because he punishes less than what is deserved, or because in his great wrath he does not punish now, so as to punish more severely in the future. Or, "of his wrath," namely of the sinner, "God will not seek" the sin.
[86856] "God is not." Above, the Psalmist set forth certain causes of the malice of the wicked, of which one was permissive, because God withdrew far off; the second was inductive, namely the flattering tongue. Here are set forth other motivating causes, namely intrinsic ones, which are two: namely contempt of God and personal presumption. The second, at "he said in his heart." Regarding the first, he does two things. First, he sets forth that the wicked man does not think about God. Second, that he does not fear God's judgments, at "they are removed." Regarding the first, he does two things. Because first he sets forth the turning away from God, or his contempt. Second, the effect of the turning away, at "they are defiled." He says therefore, "God is not in his sight." Jerome has, "in his thoughts," because he thinks nothing about God; and it is connected thus: the sinner will not seek God, because God is not in his sight, that is, in his intention or thought. Job 21: "They said to God: Depart from us; we do not desire the knowledge of your ways." The effect is that "his ways are defiled," that is, they are sordid at all times. The ways of the sinner are his thoughts or his wills: Wis. 1: "Wisdom will not enter a soul that devises evil, nor will it dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of the Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things, by which the soul is defiled insofar as it mingles with things that are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but glorified. Lam. 1: "Her filthiness is on her feet, and she did not remember her end." Ps. 34: "Their ways are darkness and slipperiness." Jer. 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns that cannot hold water." Jerome has, "His ways bring forth," because sinners propose to do various things: Lk. 12: "My soul, you have many goods laid up for many years; eat and make merry." And the Lord said, "Fool, this night," etc. Ps. 7: "He conceived sorrow and brought forth iniquity." He who clings to temporal things is not fixed in one, because it does not suffice; and because of this, he thinks of various things.
[86857] "They are removed." Here he shows how they contemn divine judgment. And first, he sets forth the cause. Second, he shows the effect, at "all his enemies." "Your judgments," that is, your benefits, "are removed from his face," that is, from his mind and memory; and so he will not fear because he does not think about them. Prov. 28: "Evil men do not think about judgments; but those who seek the Lord observe all things." Dan. 13: "They turned away their eyes so as not to see heaven." But Jerome's text must be read with some strain: "They will despise all his enemies," as if he does not believe in the judgments of God. "And he shall have dominion," supply, "in his heart." Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why the divine judgments are not recognized: Hab. 1: "He himself triumphed over kings." Ibid.: "The wicked prevails against the just; therefore perverted judgment goes forth." Another cause is presumption about oneself; and they presume two things. Stability; and this is what he says: "He said in his heart, I shall not be moved from generation," that is, my dominion shall not extend from one nation to another, and I will not inflict evils on many; "I shall not be moved," that is, I shall not lose my prosperity. Is. 47: "You have laid your yoke very heavy; you said, I shall be a lady forever." Jerome has, "and he said, forever I shall be, from generation without evil," that is, I shall never suffer evil. Rev. 18: "I sit a queen and am not a widow." And Lk. 3, in the Gloss, explaining one passage: the sinner, wishing to perpetuate his name, said, "He will not go by celebrity and fame." "Without evil," that is, I will not do evil. Or, "I shall not be moved," that is, I shall not attain to the possession of houses, "without evil" of violence and injustice. And so the Antichrist will act, according to the Gloss. Or, "I the Antichrist shall not be moved," that is, disturbed, "from generation to generation without evil," that is, I shall be according to what is lawful.
[86858] "Whose mouth." Here he sets forth the progress of malice. And first, in the heart, about which he has already spoken. Second, of the mouth. Third, of deed, "he sits in ambush," etc. Regarding the first, he sets forth two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or neighbor, which is to break forth into blasphemy: Is. 1: "They have blasphemed the Holy One of Israel." Sometimes they curse partially, when they are held back by fear. Sometimes by breaking forth into insults, and this is "a mouth full of bitterness," according to the Gloss, "of bitter words and threats." Eph. 4: "Let all bitterness, indignation, blasphemy, and clamor be taken away from you." Sometimes by deceiving, and this is "full of deceit." 1 Cor. 6: "Neither revilers nor robbers shall possess the kingdom of God." Heb. 12: "Lest any root of bitterness springing up should hinder, and by it many be defiled." Second, he sets forth the root in the heart. "Under his tongue," that is, in the interior of the heart, "toil lies hidden." The Gloss: that is, iniquity. For he thinks to accomplish the iniquity in which he labors. Jer. 9: "They have labored to act unjustly." Job 20: "When it is sweet in his mouth," etc. Or, "toil," because he plans to inflict toil and sorrow on others; "sorrow," that is, the ruin following from toil. Is. 59: "The lips of a man have spoken lies, and your tongue makes lies and iniquity."
[86859] Here he shows the progress of the wicked as regards the body; and regarding this he does two things. First, he sets forth their progress. Second, the end of the progress, "in the snare." Regarding the first, he does three things. First, he sets forth with whom he lies in ambush, at "with the rich." Second, against whom: "to kill the innocent." Third, how he lies in ambush, "he lies in ambush in secret." He says therefore: The wicked, not content with speech, labor to accomplish their deeds; hence "he sits in ambush," thinking how to harm others. "In secret places," on account of simulation: Sir. 11: "Many are the snares of the deceitful." "With the rich," that is, with counselors: Sir. 13: "The hunting of a lion is the wild donkey in the desert; so are the poor the pasture of the rich." Jerome has, "near the vestibule," that is, his chamber. Against whom does he show this? Certainly against the innocent; hence, "to kill the innocent," corporally or spiritually. Ex. 23: "The innocent and the just you shall not put to death." And against the poor; hence, "his eyes are upon the poor." Is. 3: "Why do you crush my people, and grind the faces of the poor?" The Gloss: the Antichrist will take counsel with the rich against the poor. Jerome has, "his eyes are upon the strong," because the poor are not strong in temporal things, but in spiritual things. Job 16: "My enemy has looked upon me with terrible eyes."
[86860] "He lies in ambush." Here the manner of ambush is set forth. And first, he sets forth the comparison: "like a lion in his den," namely, so wicked rulers oppress the poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Second, the manner of ambush itself, "he lies in ambush to seize." Prov. 12: "The words of the wicked lie in wait for blood." Or, "he lies in ambush to seize the poor man," that is, the goods of the poor through violence and fraud. He adds the manner of the robbery: "while he draws him in," enticing by promises, or by violence, or by fraud. Prov. 7: "With the flattery of her lips she draws him into the net."
[86861] "In his snare." Here two things are set forth. And first, to what their effort leads. Second, the cause, at "he said." For the effort of the sinner, according to his intention, leads to the prostration of the poor; hence, "in his snare." But according to God's ordering, it leads first to the emptying of his power; hence, "he bowed himself down." For it happens that warlike men sometimes at first, but afterward turn to pleasures, and thus, having become effeminate, are expelled. And therefore the Philosopher says that those preserving dominion should not raise their sons in luxury: Sir. 47: "You bowed your thighs to women." Ps. 13: "All have turned aside." Second, to total fall: Prov. 16: "Before destruction comes exaltation," because exaltation is a sign of ruin. The Gloss explains this of the Antichrist. Jerome has it differently: "While he draws him into his snare, and having broken him, he subjects him and rushes upon him mightily with his forces." A lion first prostrates the captured animal. Second, he subjects it. Third, he falls upon it. For the cause is the false security which he conceives. First, about the past: "because God has forgotten," namely the sinner. Against this, Sir. 16: "Do not say in your heart, I shall be hidden from God, and who will remember me from on high?" Likewise, ibid. 23: "The Most High will not remember my offenses, and he does not understand that his eye sees all things." Second, about the future. "He has turned away his face so as not to see unto the end." Job 37: "Clouds are his hiding place," etc.
[86862] "Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if driven by zeal and crying out, he implores assistance against this wickedness. And first, he implores assistance. Second, he introduces prayers and their being heard. Third, he foretells his being heard. The second, at "do not forget." The third, at "break." And he asks for one thing and presupposes another: he asks that God arise, "Arise." The Lord seems to sleep when he allows the good to be afflicted; he arises when he delivers. Is. 52: "Arise, arise, put on your strength, O Zion." He presupposes divine power: "Let your hand be exalted," in power; and he speaks in the likeness of an angry striker, when he wishes to strike the enemy and raises his hand. Sir. 36: "Lift up your hand over the foreign nations, that they may see your power." Is. 26: "Let your hand be exalted so that they may not see. Let them see," etc. "And let them be confounded who are zealous against the people." He sets forth the reasons: "do not forget." And note that because this Psalm was made against sinners persecuting the just, he always sets forth on one side the malice of sinners and on the other the affliction of the just. He therefore first sets forth the reasons. Second, he shows them to be effective, "see, because," etc. And he sets forth two reasons: one on the part of the just, and another on the part of the wicked, at "why has the wicked one provoked?" He says therefore, "and let it be exalted," because otherwise what the wicked say will seem true, that you have forgotten the poor. Is. 49: "Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you." Ps. 136: "Let my tongue cleave to my palate, if I do not remember you." Another reason on the part of the wicked, who sin more grievously if they are not punished: Eccl. 8: "And because sentence is not speedily pronounced against the evil," etc. And therefore he says, "why?"; as if to say: because of this, the wicked provoke God by sinning, because they do not believe they will be called to account through punishments. Job 22: "He walks about the poles of heaven, and does not consider our matters"; and "you say, what does God know; and as if through darkness he judges." Ezek. 9: "God has forsaken the earth."
[86863] "You see." He strengthens the reasons. First, the second, saying, "you alone see the toil" which the wicked inflict upon the good, "so that you may deliver them," that is, in the future, "into your hands," that is, of your justice, who now hold them in the hands of your power, and now do not exercise justice. But sinners do not know this, because the reason of your providence is unknown to them. Job 11: "Seeing iniquity, does he not consider it?" Likewise, ibid. 12: "With him is strength and wisdom; he knows the deceiver and the one who is deceived; and he leads counselors to a foolish end, and judges to stupor." Rom. 11: "His judgments are incomprehensible." Or, "into your hands," that is, of your Son. Jn. 13: "Knowing that the Father had given all things into his hands." Or, according to Augustine, this verse is said on the part of the wicked, who said in their heart, "He will not seek," namely God. And again they said, "because you see the toil." A prelate sometimes sees the fault of a subject and does not punish, fearing the toil or even the penalty from the one punished; and therefore, the wicked one says: O God, you do not punish, because toil and sorrow do not follow upon you. But the first reading is better.
[86864] "To you." Here he confirms the first reason; as if to say: you should not forget, because "to you the poor man is left," hence his care belongs to you. Is. 52: "Rejoice and be glad together, O desolate Jerusalem, for the Lord has comforted his people." All who have nothing in the world except God alone, their help belongs to God alone. 2 Chron. 20: "When we do not know what we should do, we have only this recourse: to direct our eyes to God." But he speaks pointedly: for people in this world sometimes defend themselves through riches. Ps. 48: "Those who trust in their own strength and glory in the multitude of their riches." Sometimes through relatives and friends and defenders; but those who do not have these are left to God, and therefore he says, "to you the poor man is left." Job 36: "He will deliver the poor man from his distress." Likewise, ibid. 30: "I wept for him who was afflicted," etc. Lam. 5: "We have become orphans without a father." Ps. 87: "Like a man without help." And if this is so for one who is poor by necessity, how much more for one who is poor in spirit; and this as to the first. As to the second, he says, "you will be a helper to the orphan," who has no defender. Ps. 67: "Father of orphans and judge of widows." Likewise, 26: "Because my father and my mother have left me, but the Lord has taken me up."
[86865] "Break." Here he announces his being heard. And first, as to sinners. Second, as to the poor, at "the desire of the poor," etc. Regarding the first, he does two things. First, he announces the cessation of the power of the wicked by which they inflicted evils. Second, the cessation of their evils themselves. As to the first, he says, "break the arm of the sinner," who sins against God. Is. 14: "The Lord has broken the arm, or the staff, of the wicked, the rod of those who struck the peoples," etc. "And of the malicious one," who sins against his neighbor. Ps. 36: "The arms of sinners shall be broken," etc. Job 38: "The light shall be taken from the wicked, and their arm shall be broken." But sometimes it happens that a tyrant does wickedness, and although he himself is consumed, the wickedness endures. But not so: because "his sin shall be sought and shall not be found," that is, the act of that sin passes, but not the guilt; and the punishment of the sinner remains. Or, "his sin shall be sought and shall not be found" in the world. 1 Macc. 2: "Today he is exalted, and tomorrow he shall not be found." Sometimes God permits some to sin on account of the good he draws from it, such as the passion or patience of martyrs from the wrath of a tyrant; and therefore there is a place here for the wicked. But then it will not be found that sin has any utility. But how shall this be? Because the kingdom of God cannot be taken away; therefore by him the wicked shall be crushed. "The Lord shall reign forever," which comprehends all ages, "and unto ages of ages," that is, eternally. Or, "unto the age" which succeeds the present age. Dan. 7: "His power is an everlasting power which shall not be taken away, and his kingdom which shall not be corrupted"; "and you wicked ones shall perish from this land of the living." Ps. 1: "Like dust which the wind drives from the face of the earth." Ps. 36: "I saw the wicked exalted and lifted up like the cedars of Lebanon; and I passed by, and behold he was not; and I sought him and his place was not found."
[86866] "The desire." Here he foretells being heard on the part of the poor; and he sets forth three things. First, the hearing, at "the desire." Second, in what he was heard, at "to judge." Third, with what fruit, at "that man may no longer presume." Regarding the first, he shows that the poor are heard efficaciously, because God gives them what they desire. Prov. 10: "The desire of the just shall be granted." Sometimes indeed they are heard in their particular desires, as the saints are heard in those things they most desire. He also heard speedily their preparation: Is. 65: "Before they call, I will hear." Ps. 90: "He cried to me, and I will hear him." He heard in this, that "he judges for the orphan," because he is an orphan. Is. 11: "He shall judge the poor in justice and shall reprove in equity for the meek of the earth," namely the humble. The humble is he who does not rely on his own strength. Joel 2: "The judgment of the poor," etc. Job 36: "He gives judgment to the poor." And with what fruit? "That man may no longer presume," namely the one who has been terrified. This is not good, because it is pride. Ps. 130: "If I did not think humbly, but exalted my soul, like a weaned child," etc. Likewise, 11: "We will make our tongue great."
Commentary on Psalm 10
[86867] In the preceding Psalms, thanksgiving was given for deliverance from enemies; here he shows the confidence conceived from this. And he speaks in the person of a man desiring the benefits of God, who attains security. The title: "unto the end, a Psalm of David." Jerome has: "to the victor." This has been explained above. This Psalm can be expounded literally of David, but mystically of Christ, that is, allegorically. Morally, however, it concerns the just man and heretics, as the Gloss explains. First, then, David proposes his confidence: "in the Lord I trust" -- as one freed through the just judgment of God who casts down sinners and exalts the poor. Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord shall be his confidence." Dan. 3: "There is no confusion for those who trust in you." Second, he sets forth the attack upon his confidence, which was made by words: "how do you say," etc. For certain people advised David as he was fleeing to go to fortified places and mountains, or to hide there as a sparrow does. "How?" "Behold, sinners," etc. And this is expounded in two ways. First, that these are not the words of David, but of others -- as if to say: therefore flee, because "they have bent the bow." Or they are the words of David, as if to say: "in the Lord I trust," because "they have bent the bow, sinners have prepared their arrows," etc. And he does three things. First he sets forth their wicked scheming. Second, their perverse intention: "to shoot." Third, their unjust action: "because what you have established." Mystically, of Christ, it is thus: I, Christ, trust in the Lord. How then do you Pharisees say, "flee to the mountain," that is, to the observances of the law given on Mount Sinai? Deut. 33: "The Lord came from Sinai, and rose up from Seir for us." And unless you do this, behold, sinners have bent the bow, etc. -- that is, they have prepared themselves to kill you and your disciples; and this, "because what you established they have destroyed," that is, they have killed. Or morally, the believer says to heretics, according to the Gloss: "in the Lord I trust," holding His faith. How then do you heretics say, "flee to us, to the mountain," that is, to Christ, whom the heretics believed they possessed? Is. 2: "The mountain of the house of the Lord shall be prepared on the top of the mountains." 2 Sam. 1: "O mountains of Gilboa, let neither dew nor rain come upon you, nor fields of first fruits, because there the shield of the mighty was cast away" -- that is, of the Jews, or of the great heretics. Jer. 51: "Behold, I am against you, O destroying mountain, that corrupts the whole earth." Or the mountain signifies the loftiness of understanding which they pretend to have. But if I were to do this, I would be a light sparrow, not one with a permanent dwelling. "Because behold, sinners," that is, heretics, "have bent the bow," that is, they have drawn sacred Scripture to themselves, as those who bend a bow. "They have prepared their arrows" -- poisoned words -- "in the quiver," that is, in their memory or knowledge. Jer. 5: "His quiver is like an open tomb." Jerome has: "their arrows upon the string," that is, the bowstring -- their perverse intention being "to shoot the upright of heart," that is, the just, "in darkness," that is, deceitfully. Jer. 9: "Their tongue is a wounding arrow." Or "in darkness," that is, in the subtleties of sacred Scripture. Another reading has "in the dark moon." The moon is the Church: Song 6: "Beautiful as the moon," on account of her brightness and on account of her darkening. The brightness of the moon is from the sun; so the brightness of the Church is from Christ. Jn. 1: "He was the true light that enlightens," etc. Likewise, half the globe of the moon is bright and half is dark; so in the Church some are bright and some are dark. Now the moon is darkened, according to the Gloss, sometimes by its revolution, and thus it becomes dark; sometimes by eclipse, and then it is turned to blood; sometimes by the interposition of a cloud, and then it becomes black. So the Church becomes dark in its newness, when there are no preachers and teachers in her; blood-red through the persecution of tyrants; black through clouds, that is, through the seduction of heretics -- and then they seek to shoot. Here the unjust action is set forth: "because what you established they have destroyed." Another reading: "because whom you established." But the first is better, and according to Jerome: "because the laws which you established they have destroyed." Is. 48: "I know that you are a thorough transgressor, and I called you a transgressor from the womb." Jer. 2: "Of old you broke your yoke, you burst your bonds; you said, 'I will not serve.'" As if to say: they will destroy your law, which you commanded to be observed. Ex. 23: "The innocent and the just you shall not condemn." But these wish to kill him. Ps. 118: "The wicked have destroyed your law." And God perfected it, because He gave it. Ps. 147: "He has not done in like manner to every nation." Mt. 5: "I have not come to destroy the law, but to fulfill it." If the reading is "whom you established they have destroyed," then it is understood of Christ, "whom you established."
[86868] "The just one." Here the reason for confidence is set forth. And first the question is posed. Second, the solution, at "the Lord is in his holy temple," etc. Third, the reason for the solution: "because the Lord is just, and has loved justice." He says therefore: these are what they do; but what does the just Lord, seeing this with authority, do? Jer. 33: "This is the name they shall call him: the Lord our justice." He resolves the question and sets forth what this just one does. And first, His judicial power, or the condition of the judge. Second, the examination of the judgment: "His eyes." Third, the condemnation of the wicked: "but he who loves." If a judge always punishes, he is cruel; if he always spares, he is lax. But God does both; and therefore He has a place for the tribunal of mercy, and this is the temple. Heb. 4: "Let us draw near with confidence to the throne of grace." And so he says, "the Lord is in his holy temple." 1 Cor. 3: "Do you not know that you are the temple of God, and that the Holy Spirit dwells in you?" He also has a place of justice, from which He punishes, namely heaven; and this is also expressed: "the Lord, his throne is in heaven." Where His power is enumerated. Is. 66: "Heaven is my throne." The faithful are called a temple on account of their devotion; heaven, on account of their wisdom. Likewise heaven is called a cradle in which God sits, so as to make one a heaven, that is, one who knows secrets. Likewise the soul is called the temple of God, because in the temple God is worshiped. Similarly in the faithful soul: Mt. 6: "Enter into your room," that is, the secrets of your soul, "and having shut the door, pray to your Father in secret." Likewise, sacrifices are offered there; similarly in the faithful soul: Ps. 50: "A sacrifice to God is a troubled spirit." Likewise in the temple, prayers are poured out to God; so in the soul God works: Is. 26: "All our works you have wrought in us, O Lord." Likewise, because God sanctifies the soul and descends into it as into a temple: Wis. 4: "The grace of God upon his holy ones, and his regard," etc.
[86869] "His eyes." Here he treats of the examination of the judgment. And first he sets forth the perfection of divine knowledge. Second, the diligent investigation, at "his eyelids question the children of men." Third, the equity of the judgment, at "the Lord examines the just and the wicked." By the first, no one can be hidden, because He sees the sentiment of the poor and the wicked, the sinner and the just. Sir. 23: "The eyes of the Lord are brighter than the sun, surveying all the ways of men, and the depths of the abyss, and beholding the hearts of men." Prov. 16: "All the ways of a man are open to His eyes; the Lord is a weigher of spirits," that is, of thoughts, or of souls, according to the Gloss. And so he says, "His eyes look upon the poor," to have compassion. Ps. 30: "Have mercy on me, O Lord, for I am troubled." Likewise Ps. 27: "The Lord is my protector, and in Him my heart has hoped," etc. Also to protect by testing: Ps. 33: "The eyes of the Lord are upon the just." Likewise Ps. 31: "In this way in which you walk, I will fix my eyes upon you." And thus looking, He examines diligently. "His eyelids question," etc. By eyelids is signified discernment, because just as the eyelids direct the gaze of the eye, so discernment moderates human wisdom. Prov. 4: "Let your eyelids go before your steps." The very discernment of God therefore questions, that is, tests and examines. Wis. 1: "There shall be an examination of the thoughts of the ungodly; and the hearing of his words shall come to God." And how? Because sometimes He punishes, sometimes He spares, sometimes He gives benefits, sometimes He takes them away. Job 6: "The arrows of the Lord," etc. He also closes and opens His eyelids: Mt. 15: "I have compassion on the multitude," etc. Likewise, Mt. 21: "The kingdom of God shall be taken from you." Ps. 146: "He gives their food to the beasts," etc. "He questions the children of men," because some of them are made better by this, and some worse; or some from Scripture are made good, and some bad -- because some understand it well and are not wearied but exercised; but the wicked do the contrary. The equity of judgment is set forth: because "He examines the just and the wicked," because He sends afflictions upon the just and unjust alike, and bestows temporal goods on good and bad alike. Wis. 11: "The good you tested as a father admonishing; but the wicked you examined and condemned as a harsh king." Therefore he says, "the Lord examines the just and the wicked," that is, He tests them through tribulations. Gregory: An inflicted punishment questions whether one placed in tribulation truly loves God. The just He examines, that is, the Lord tests them, so they may be rewarded. Wis. 10: "God rendered the reward of the labors of His saints." But the wicked or sinners He examines to be condemned. Mt. 22: "Bind his hands and feet and cast him into the outer darkness."
[86870] Here the condemnation is set forth, and concerning this he does two things: first he sets forth the guilt; second, the punishment, at "he shall rain upon sinners." He shows that as far as God's part is concerned, there is no perdition of the wicked, but it comes from our part; hence he says, "he who loves iniquity," that is, sin. 1 Jn. 3: "Everyone who commits sin commits iniquity also, because sin is iniquity." "He hates his own soul." Wis. 16: "A man by his wickedness kills his own soul." But the question arises: how can someone hate himself? It must be said that in a certain way the sinner hates himself; but simply speaking, no one does. Eph. 5: "No man ever hated his own flesh." But that the wicked in a certain way hate themselves, and that also the good in a certain way hate themselves, is explained as follows. Our soul has two faces: one toward God, according to reason; the other toward the flesh, according to the sensitive nature, which comprehends only corporeal things. And just as every thing loves its own good, so a man loves what he considers to be his soul. For sinners consider their soul to be that which they principally pursue, because everything is that which is preeminent in it, just as the king is said to be the kingdom. Those, therefore, who hold the sensitive nature as principal love it; but those who hold the intellective nature love that. No one therefore hates his soul with regard to what he considers principal. The good therefore hate themselves with regard to the sensitive nature; the wicked, with regard to the intellective nature. Second, he sets forth the punishment. And this we can expound of the present or of the future. Of the present thus, maintaining the metaphor. He said that the Lord is in heaven, because there His throne is; but from heaven comes rain. Therefore their punishment is signified when it is said, "He shall rain upon sinners." And what? "Snares." And if this is expounded of the present, note that in sin there are four things. The first is seduction; hence he says: "He shall rain upon sinners snares." As if by just judgment He permits them to be ensnared and seduced. Is. 8: "And many of them shall stumble and fall and be broken and be ensnared and captured." The second is concupiscence; and so he says, "the fire of concupiscence." Ps. 57: "Fire fell upon them, and they did not see the sun," namely of carnal concupiscence, etc. The third is the stench of infamy; and so he says, "brimstone." Thus the Lord rained fire and brimstone upon Sodom and Gomorrah. A fourth can be added, namely the restlessness of mind; and so he says, "the spirit of storms." Is. 57: "The heart of the wicked is like a raging sea." "This is the portion of their cup," because the cup is a certain measure, and they receive punishments according to their sins. Is. 27: "In measure against measure, when it shall be cast away, He shall judge." But if this is expounded of the future, then movements shall be punished there, because they shall be bound so that they can neither avoid evils nor attain goods. And so he says, "He shall rain upon sinners snares," that is, binding the senses. And thus brimstone is referred to the sense of smell, and fire to the sense of touch. Is. 66: "Their fire shall not be extinguished." Rev. 20: "Cast into the lake of fire." Likewise the affections, because they do not rest: because "the spirit of storms is the portion of their cup," that is, demons disturbing, troubling, and afflicting. "Because the Lord is just and has loved justice," therefore nothing is to be expected from Him except justice. Jer. 9: "I am the Lord who exercises mercy, judgment, and justice on the earth." Ps. 144: "The Lord is just in all His ways." "Equity has His countenance beheld" -- or "His face" -- that is, equity has been seen by His knowledge; as if to say: to those to whom He makes Himself known and whom He loves, He shows equity.
Commentary on Psalm 11
[86871] In the preceding decade the Psalmist treated of the persecution that he himself suffered from his son Absalom, through which was prefigured the persecution that Christ would suffer from Judas. In this second decade, however, as appears from the titles of certain Psalms, he treats of the persecution he suffered from Saul, through which was prefigured the persecution that Christ would suffer from the chief priests. This decade is divided into two parts. In the first he asks to be delivered from enemies. In the second, already delivered, he prays for his own exaltation, in the Psalm "May the Lord hear you," which indeed fits historically with David, because upon the death of Saul, David was advanced to king; and as to the mystery, it fits Christ, whose kingdom was established in His death. Phil. 2: "Therefore, because He became obedient to the Father even unto death, God exalted Him." In the first part he does two things. First he asks for deliverance. Second, he gives thanks for deliverance, and this in Psalm 17: "I will love you." Concerning the first he does three things. First he magnifies the malice of the persecutors. Second, he commemorates his own justice, at "Lord, who shall dwell." Third, on account of his justice he asks for the efficacy of being heard, at "hear, O Lord," etc. Concerning the first he does two things. First he reproves the deceitfulness of his adversaries. Second, he argues their iniquity, at "the fool has said." Concerning the first he does two things. First he commemorates their deceitfulness. Second, he asks for divine light, lest he be ensnared by them, at "how long, O Lord." This also fits well historically with David, against whom Saul proceeded deceitfully. He prefixes to this Psalm the title: "unto the end, for the octave, a Psalm of David," which has been explained above. Concerning the first he does three things. First he describes the commemoration of their deceitfulness; second, he asks for their destruction, at "may the Lord destroy"; third, he sets forth the reason for being heard, at "because of the misery," etc. Concerning the first he does two things. First he describes their deficiency; second, he adds a sign of the deficiency, at "they have spoken vain things." Concerning the first, it should be known that David, considering the malice of his adversary growing stronger against him, as though stupefied, first has recourse to divine help, saying, "O Lord, save me." And rightly so, because apart from Him there is no savior, as is said in Is. 45. Second, he enumerates their deficiencies. Now two things preserve a man from evil: namely, the fear of God -- Sir. 2: "He who fears God will keep His commandments" -- and the love of truth; because right works are called true, as if in conformity with a rule, and if they are not right, they pertain to disgrace. For some, even if they do not avoid evils through fear of God, are nevertheless restrained from them through fear of disgrace. But some fear neither disgrace; hence it is said in Lk. 18 of a certain man "who feared neither God nor respected any man." And the Psalmist excludes both of these from his adversaries. First, the fear of God, when he says, "because the holy one has failed"; for holiness consists in the fear and worship of God. Hence things dedicated to divine worship are called holy. As if to say: there is not found in this world a man who fears God. Mic. 7: "The holy one has perished from the earth, and there is no upright one among men." Second, he excludes the love of truth, when he says, "because truths are diminished." But the question must be asked: why does he say "truths" in the plural? Hos. 4: "There is no truth of God in the land." To which it must be said that there is one primordial truth, which is in the divine intellect. Jn. 14: "I am the way, the truth, and the life." But just as from one face of a man diverse likenesses are reflected in different mirrors, and similarly in one broken mirror, so in different souls diverse truths are reflected from the one divine truth. And similarly in one soul, because it does not attain to the simplicity of the divine but is composed of that by which it exists and what it is, there appear from that one truth by which the holy soul is illuminated diverse truths. These truths, when the soul departs from God through sins, are diminished. Or it must be said that he says "truths" on account of the threefold created truth that is in the saints: namely, truth of life, of which Is. 38 says: "Remember how I walked before you in truth." Truth of doctrine: Mt. 22: "We know that you are truthful and teach the way of God in truth." And truth of justice, of which Ex. 18 says: "Provide from among all the people capable men who fear God, in whom there is truth." This Psalm seems to speak of this truth, namely, the truth of justice, from which Saul had departed when he unjustly persecuted David. It must be said, therefore, that such truths have been diminished not from themselves, but "from among the children of men," through whose sins they are corrupted. And indeed the truth of life is diminished when good is judged to be evil. The truth of doctrine, when light is called darkness. The truth of justice, when bitter is judged sweet, and conversely. Is. 5: "Woe to you who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter." He says that holiness fails, because since it comes from God through grace, it is immediately taken away by a single mortal sin. But truth is diminished, as it were, gradually. Jerome has: "because the merciful one has failed, and because the faithful are diminished," because mercy and justice are required toward neighbor. Prov. 20: "But a faithful man, who shall find?"
[86872] Then when he says, "vain things," he sets forth the sign of the failure of holiness; and it is twofold, namely vanity and deceitfulness. The first sign of failure is vanity; and with regard to this he says, "they have spoken vain things," etc. That is vain which has no substance. True things, therefore, under which no vanity lies, are firm. Hence 1 Tim. 1: "The end of the commandment is charity from a pure heart, a good conscience, and an unfeigned faith; from which some, straying, have turned aside to vain talking." Jer. 9: "Let each one guard himself from his neighbor." Gregory: "A vain word is an indication of a vain mind." Likewise, that is vain which is not grasped by the understanding; even superfluous words are vain. Prov. 14: "Where there are many words, there is frequently want." Likewise, that is vain which is not stable; and thus words about temporal things are vain. Jn. 3: "He who is of the earth speaks of the earth." Is. 29: "Your speech shall whisper out of the dust." But to whom do they speak vain things? To their neighbor, to whom they ought to speak the truth. Eph. 4: "Let each one of you speak truth with his neighbor." The second sign of the failure of holiness is deceitfulness; and with regard to this he says, "deceitful lips, with a double heart they have spoken." The doubling signifies a double heart. They show by their mouth that they have one thing, but in their heart they have another. They show sorrow and rejoice; they show love and hate; they feign compassion and exult. Jas. 1: "A double-minded man is inconstant in all his ways." Sir. 2: "Woe to the double heart and the wicked lips."
[86873] "May the Lord destroy." Here he asks for their destruction. And first he asks for it; second, he suggests the cause, at "all deceitful lips," etc. -- as though he would destroy them twice, namely in soul and body. Jer. 17: "Bring upon them the day of affliction, and with a double destruction destroy them, O Lord God." Then he sets forth the cause of their malice, and he mentions three things: namely, fraudulence, because of "deceitful lips" -- for deceit is when one does one thing and pretends another. Deceit is conceived in the heart but concealed by words or deeds. Prov. 12: "Deceit is in the heart of those who plot evil." God scatters these, because He uncovers them; for then it no longer has the character of deceit, since deceit is hidden malice. Hence he does not ask for their destruction, but for the detection of their malice. Or he asks for their perdition through grace. Prov. 19: "When the pestilent man is scourged, the fool shall become wiser." Hence he says, "deceitful lips." The Gloss says this is, as it were, the reason for the petition: deceitfulness. Or God will destroy them, as if punishing them for their malice, so that they themselves fall into it by God's just judgment, as is said of Haman in Est. 7, against Mordecai: "Haman was hanged on the gallows which he had prepared for Mordecai." Ezek. 3: "I will make your tongue cleave to the roof of your mouth, and you shall be mute," as though not daring to commit frauds any longer. Prov. 21: "When the pestilent man is punished, the little one becomes wiser." Likewise Prov. 22: "Foolishness is bound up in the heart of a child, and the rod of discipline shall drive it away." Second, he sets forth their boasting and their grandiloquent tongue, about themselves among those who consider them great. Ps. 72: "They set their mouth against heaven, and their tongue passed through the earth." Now what is greater in another we are accustomed to revere, and what is lesser we disregard. In order therefore to appear great and equal to God, they despise God, that is, divine honors. Thus it is said of the Antichrist that he speaks against the God of gods. 2 Thess. 2: "He opposes and exalts himself above all that is called God or is worshiped, so that he sits in the temple of God, showing himself as if he were God." And of Antiochus, 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God." And Acts 12, of Herod, that the people acclaimed him with the voices of a god and not of a man. And lest they could be excused that they did not do it deliberately, he adds: "who have said," namely on purpose, "we will magnify our tongue." Third, he sets forth their blasphemy or pride: "our lips are our own." For this is the first species of pride, when someone considers that he has something from himself. 1 Sam. 2: "Do not multiply speaking lofty things, boasting." 2 Cor. 3: "We are not sufficient to think anything of ourselves, as from ourselves; but our sufficiency is from God." The second species of pride is when someone wishes to glory in something above others; hence he says, "who is our lord?" Job 21: "Who is the Almighty, that we should serve Him?" Hos. 7: "They have returned so as to be without a yoke, and they have become like a deceitful bow." Job 11: "A vain man is lifted up in pride, and thinks himself born free like a wild donkey's colt."
[86874] "Because of." Here, third, he sets forth the hearing of the prayer. And first he sets it forth; second, he establishes its certainty, at "the words of the Lord"; third, he sets forth his own belief, at "you, O Lord." He says therefore, "because of the misery," that is, the manifold need, "of the needy," that is, of those lacking resources, "and the groaning," that is, the sighs, "of the poor," that is, of those who have little. Ps. 9: "The poor man has been left to you." Ex. 2: "He heard their groaning and remembered His covenant." "Now I will arise, says the Lord." "Now," at the opportune time. Ps. 9: "A helper in due time, in tribulation." Is. 49: "In an acceptable time I have heard you, and in the day of salvation I have helped you." "I will set in your salvation," that is, I will place; "I will act confidently in it," that is, I will be in it. Jer. 1: "Do not be afraid before their face, because I am with you." Is. 14: "The Lord of hosts has decreed, and who can annul it? His hand is stretched out, and who shall turn it back?" Jer. 1: "They shall fight against you, and they shall not prevail, because I am with you to deliver you." And Jer. 39: "Your soul shall be saved, because you have put your trust in me, says the Lord." Then he sets forth the certainty of the promise: "the words of the Lord are pure words" -- not adulterated by admixture of anything foreign; or purified of superfluity; or incorrupt, because one is called chaste before experience, but continent after. Not vain, but firm. Mt. 24: "Heaven and earth shall pass away, but my words shall not pass away." Second, they are full of truth; hence, "silver tested by fire." Silver is white without stain, resonant without pretense, fragrant without corruption. "Tested by the earth," that is, from the earth; for the Greeks lack an ablative case. This is a translation from the Greek: "purified sevenfold," that is, perfectly. And the prophet responds: "You therefore, O Lord, will keep us from evil." "And you will guard us in good, from this generation forever." "Therefore the wicked walk round about," so that they never reach the end of the journey they intend, namely to afflict others as they wish. Is. 59: "Their paths are crooked." And why? "Because according to your height you have multiplied the children of men"; because in my house there are not only gold and silver vessels, but wooden and earthen ones; and some indeed are sanctified unto honor, prepared for every good work. 2 Tim. 2. Or "round about," in the circuit of vices, "the wicked walk," not reaching the mean of virtue. 1 Sam. 25: "The soul of your enemies shall be whirled," etc.
Commentary on Psalm 12
[86875] In the preceding Psalm the Psalmist set forth the stratagems of his adversaries; here he asks a remedy against them from God. The title: "unto the end, a Psalm of David." This has been explained above. This Psalm is divided into three parts. In the first, a complaint is set forth; in the second, a petition, at "look upon me and hear me"; in the third, the hearing of the prayer, at "but I have trusted in your mercy." The complaint contains three things. He marvels at God's seeming indifference; he confesses his own weakness; and he complains about the power of his adversaries. The second, at "how long"; the third, at "how long shall my enemy be exalted." One who overlooks injuries done to someone does so either because he does not remember him, or because he does not wish to provide a remedy. And so he says: Lord, I am burdened by adversaries, and you do not provide a remedy? "How long will you forget me unto the end?" -- that is, it seems as though you wish finally to shun me. Is. 49: "Zion said, the Lord has forsaken me, and the Lord has forgotten me." Hab. 1: "Why do you not look upon those who act unjustly, and are silent when the wicked devours one more just than himself?" "How long do you turn your face from me?" One turns one's face when one does not provide a remedy. Ps. 43: "Why do you turn away your face? Do you forget our need and our tribulation?" This accords with the history of David, who was long persecuted by Saul. Allegorically, it is said of the fathers of the Old Testament, who continually awaited Christ, and God, as though forgetful of them, delayed in providing a remedy; and they say, "how long, O Lord," etc. "How long do you turn your face from me?" -- that is, the presence of your Son from us. Or, let it be the complaint of modern just persons about the delay of the second coming: "How long, O Lord, will you forget me? Will this be until the end," that is, on the day of judgment, or until death? "And how long do you turn your face from me?" -- that is, the face of your glory, so that I may see you face to face. Ex. 33: "Show me your face." Ps. 79: "Show your face, and we shall be saved." Yet many reasons can also be assigned for why the ancient fathers so greatly desired the coming of Christ in the flesh. The first, on account of the exaltation of human nature, in whose person it is said in Lam. 1: "Look, O Lord, for I have become vile." But it was exalted through the incarnation. Ps. 72: "With glory you have received me," that is, I have been made glorious, as a lowborn woman is elevated if she contracts marriage with a nobleman. Hence it is that every sin after the coming of the Savior is graver than it was before -- just as if a noble woman or man were to commit some shameful act, it would be more disgraceful than if a peasant did so. The second reason is so that the captives might be freed from the prison of Hell or Limbo. Job 17: "Into the deepest Hell shall my bones descend; do you think that at least there shall be rest for me there?" As if to say: no; but through Christ we have been freed from it. Zech. 9: "You also, by the blood of your covenant, have sent forth the prisoner out of the pit in which there was no water." Third, on account of the casting down of the Devil. Ps. 88: "You have humbled the proud one as one who is wounded," that is, you have diminished his power. Fourth, because through the coming of Christ, God has been reconciled to us. Eph. 2: "The cornerstone who makes both one." Fifth, on account of the delight they hoped to have with Christ, by seeing, hearing, and conversing with Him. Mt. 13: "Blessed are the eyes that see what you see," etc. But the moderns desire the second coming. First, because then we shall be exalted. Wis. 3: "The saints shall judge nations and shall rule over peoples." And again, Wis. 5: "They are counted among the children of God." Second, because we shall be freed from every punishment. Is. 25: "The Lord shall wipe away every tear from every face," that is, the cause of weeping, or punishment. Third, because we shall be freed from every sin. Is. 25: "The Lord shall take away the reproach of His people from the whole earth." Fourth, because then we shall be snatched from the power of the Devil. Is. 11: "They shall not hurt nor kill in all my holy mountain." Fifth, because we shall be freed from the servitude of the body. Ps. 141: "Bring my soul out of prison." Rom. 8: "The creature itself shall be delivered from the bondage of corruption." Sixth, because we shall see God face to face. 1 Jn. 3: "We know that when He shall appear, we shall be like Him, because we shall see Him as He is." Jer. 31: "All shall know me, from the least even to the greatest." Or it can be the complaint of any just person oppressed by adversity or by the corruption of sin and concupiscence.
[86876] Here he confesses his own weakness, and concerning this he does two things. First he sets forth the anxiety of the heart. Second, the resulting sorrow, at "sorrow in my heart by day." As to the first, the Philosopher says in the Rhetoric that fear makes men inclined to take counsel. The same is found in Is. 16: "Enter into counsel, call a council." Thus a man in adversity and temptation sometimes deliberates how to resist; and so he says, "How long shall I take counsel in my soul?" -- that is, how long must I have new plans for resisting enemies? Thus the fathers of the Old Testament had various counsels to prefigure Christ. Now when a man in his deliberation takes one path and yet fails in it, sorrow follows; and so it is said: "How long, O Lord, shall I take counsel in my heart?" -- that is, daily, since I continually fail. Jer. 8: "Sorrow upon sorrow; within me, my heart grieves."
[86877] Here he complains of the prosperity of his enemy, who "shall be exalted," namely Saul over David, and the enemy who leads into consent to sin, and the flesh, since they have their concupiscences. Hab. 1: "Therefore judgment does not come to the end, because the wicked prevails against the just."
[86878] The second part of this Psalm sets forth the prayer or petition. And first the petition is set forth corresponding to God's seeming indifference. Second, to his own weakness, at "enlighten my eyes," etc. Third, to the prosperity of his enemies, at "lest my enemy say," etc. First he speaks of God's seeming indifference through forgetfulness and turning away. As if to say: "look upon me," that is, turn toward me, you who turn away when you have forgotten. "Now hear me." Is. 64: "Look upon us; we are all your people." Second, the petition corresponding to his own weakness is set forth. One petition arises from the many counsels, and another from his sorrows. And so, because I do not have counsels from myself, "enlighten my eyes, lest I sleep in death," that is, teach me. Likewise, Lk. 1: "To enlighten those who sit in darkness," etc. This fits literally with David fleeing from the face of Saul, whom he often had to take care to avoid, lest at some point he fall into his hands and be killed. Similarly, as long as a man is careful to resist sin, he does not fall into death; but when he sleeps, he is slain. Thus, 2 Sam.: when Ishbosheth was sleeping and the maidservant was cleaning wheat, he was killed. Eph. 5: "Rise, you who sleep." The petition against the adversary: "lest my enemy say." And he sets forth two things. First, the petition. Second, its reason, at "those who trouble me." "Enlighten me, lest my enemy say," exultantly: "I have prevailed against him." And the Devil exults when he tempts and draws one into sin. Likewise: "Arise, O Lord, let not man prevail." And the nature of this is that they would rejoice, "because they will exult if I am moved," that is, if I abandon the state of justice and fall into sin. Sir. 18: "Go not after the lusts of your heart, and turn away from your own will. If you grant to your soul her concupiscences, she will make you the joy of your enemies." Dan. 9: "For your own sake, O God, incline your ear and hear; open your eyes and see our desolation, and the city upon which your name is invoked."
[86879] Here the hearing of his prayer is signified, and concerning this he does three things. First he sets forth the hope of being heard. Second, the joy over being heard, at "and my heart shall rejoice." Third, he gives thanks, at "I will sing." He says therefore, "in your mercy I have hoped," not in the world. Lam. 3: "The mercies of the Lord are many, because we are not consumed." Not in my own power, because it is nothing against the Devil. Job 41: "There is no power on earth that can be compared to him." And he sets forth here three things by which a man is helped against the Devil: namely, through spiritual joy, through devout prayer, and through good works. On account of the first he says, "My heart shall rejoice in your salvation," not in temporal things or vanities, as sinners do, of whom Job 21 says: "They rejoice at the sound of the organ, and spend their days in prosperity, and in a moment they go down to Hell." Hos. 9: "Do not rejoice, O Israel; do not exult like the peoples." But "in your salvation," that is, in Christ, who came for this purpose, to save us. Mt. 1: "For He shall save," etc. And this joy arms a man against the Devil. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones." The second is prayer or the praise of God; hence he adds, "I will sing to the Lord," that is, I will praise Him. Ps. 21: "You who fear the Lord, praise Him." For the praise of God avails greatly for vanquishing the Devil. Mt. 17: "This kind of demon is not cast out except by prayer and fasting." Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." And this for benefits received; and so there follows, "who has bestowed good things on me," that is, who bestows good things. Jas. 1: "Every best gift," etc. And he says "good things," because there are certain temporal goods that the Lord bestows. Mt. 25: "He delivered to them his goods, and to one he gave five talents," etc. Likewise, spiritual goods, which are the goods of grace and virtues. 1 Cor. 12: "There are diversities of graces," etc. "All these things one and the same Spirit works, dividing to each one as He wills." Job 2: "If we have received good things from the hand of the Lord," etc. Likewise, the goods of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living." All these good things the Lord bestows; and therefore He is rightly to be praised. Sir. 51: "To Him who gives me wisdom I will give glory." The third is good work, of which is added, "I will play," that is, I will work. To play the psaltery is to strike it with the hand. Jerome: "Always be doing something good, so that the Devil may find you occupied." Mt. 12: "When the unclean spirit goes out of a man," etc., "they enter and dwell there," etc. "And they become," etc. "To the name of the Lord," that is, for the praise of the name of the Lord Most High. Lk. 2: "Glory to God in the highest." Mt. 5: "So let your light shine before men, that they may see," etc.
Commentary on Psalm 13
[86880] Above, the Psalmist reproached the deceitfulness of his enemies; here he sets forth their malice. The title is: "Unto the end, a Psalm of David." And concerning this he does two things. First he manifests their malice. Second he sets forth the hope of his liberation from them, at "Shall they not know," etc. And concerning the first he does two things. First he proposes their malice. Second he certifies that this malice is in them, at "The Lord from heaven," etc. The first is divided into two. First he proposes the root of their malice. Second the progress of their malice: "They are corrupt," etc. As it is said in Sir. 10: "The beginning of all sin is pride, and the beginning of man's pride is to fall away from God." That a man, therefore, does not have God in his heart is the principle of malice; and therefore he says, "The fool has said in his heart, there is no God": Wis. 1: "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." But can he say this? To say in one's heart is to think. But can one think that God does not exist? Anselm says that no one can. Likewise Damascene. The knowledge of God is naturally implanted in all: no one can think that what is naturally known does not exist. But it should be known that we can speak about the knowledge of God in two ways: namely, according to himself, or as regards us. If in the first way, then without doubt it cannot be thought that he does not exist: for no proposition can by its nature be thought false whose predicate is included in the definition of the subject. It should be noted, however, that existence in God is different from existence in other things, because the existence of God is his substance. Therefore, whoever speaks of God according to himself, speaks of his existence; and therefore according to himself it cannot be thought that he does not exist. And the statement of Damascene is resolved: because what is naturally implanted is known indeterminately, namely that God exists, but not what God is; but this is held through faith. "God" is said from "Theos," which means "to burn away all malice." Therefore someone says that God does not exist when he thinks that he is not omnipotent, and that he does not have care of human affairs: Job 21: "Who is the Almighty, that we should serve him?" This can be referred to the Jews who said that Christ was a mere man, not God. Jn. 10: "You, being a man, make yourself God." These Jews, not believing in him who was promised in the law, say "there is no God" -- this one, namely, who preaches to us. And the fool said this, because they were unwilling to receive the wisdom of God, having the eyes of their mind blinded; Ps. 81: "They have not known, nor have they understood." Wis. 2: "For their own malice has blinded them." Or here the sinner is rebuked. First for the sin of the heart in consent, at "The fool has said." Second for the sin of action, at "They are corrupt." Third for the sin of habit, at "And they have become abominable." First he calls the sinner a fool; because he does not have wisdom, so that he says, etc. Likewise, because spiritual things have no savor for him; 1 Cor. 2: "The natural man does not perceive the things of God." Consequently, the progress of malice is set forth: "They are corrupt and have become abominable." Just as the two parts of justice are to do good and to avoid evil, so the two parts of injustice are to do evil and to avoid good. And first he sets forth the first part. Second, the second. Concerning the first, he sets forth two things. First, the perversity of vices. Second, their abomination. In bodies, corruption follows from the evaporation of natural heat expelled by an alien heat. For the natural heat of the soul is the love of God. When, therefore, the alien love of concupiscence and of other sins enters, God departs. And therefore, when he said "there is no God," he immediately adds "they are corrupt": Jer. 5: "They have denied God and said, It is not he," namely, the punisher of sinners, the rewarder of the just: Sir. 21: "The heart of the fool," namely of the sinner, "is like a broken vessel." They are corrupt, therefore -- sinners through evil action: Jn. 3: "Their works were evil" -- because after they lose gratuitous goods through consent, the natural goods in them are corrupted; and therefore punishment follows them: Ps. 96: "A fire shall go before him, and shall burn his enemies round about." Likewise, when a body putrefies, it becomes abominable. So the soul of a person, as long as the love of God is in it, is acceptable to God; but when it is corrupted through sin, it becomes abominable. What is abominable is that from which human appetite recoils: and therefore he says, "And they have become abominable," namely to God and men -- sinners through the habit of sinning: Jer. 2: "How exceedingly base have you become, repeating your ways." Hos. 9: "They were alienated in confusion, and became abominable like the things they loved." And he said "in their pursuits," because through these they arrive at abominable things. Or they do so studiously, according to Jerome. For God finds more abominable the studied willingness to sin than the sin itself: Job 34: "They have deliberately turned away from him, and would not understand any of his ways." Another reading has: "They have corrupted and made abominable their pursuit," namely of wisdom and discipline: Prov. 1: "They have held discipline hateful, and have not received the fear of the Lord": Ez. 8: "You shall see yet greater abominations." Consequently he treats of the avoidance of good. "There is none who does good," because "there is no just man on earth who does good and does not sin" (Eccl. 7). "Not even one," that is, except Christ, because he alone had neither contracted sin nor committed sin. The Blessed Virgin had contracted sin: Eccl. 7: "One man among a thousand I have found; a woman among all these I have not found." Or "not even one," because not even one person perfectly does good. This is true, given that they have said "there is no God," and "they are corrupt."
[86881] "The Lord." Here, first, he certifies the fault. Second, he expounds it, at "Their throat." Sin is certified through iniquity; and therefore here he sets forth God's investigation, saying: you say that there is no God; but this is false, because "the Lord has looked down from heaven upon the children of men": Prov. 16: "All the ways of man are open to his eyes." He looked down, therefore, by sending his Son -- the Lord the Father from heaven, that is, from the bosom of his loving-kindness: Is. 66: "Heaven is my throne." Or "from heaven," that is, Christ, through whom he will judge sinners. Or alternatively: some say that God does not know singulars and changeable things, because he is immaterial and simple and eternal. And so he does not know according to the movements of things, and according to the mode of his knowability. The response is: on the contrary, because he knows material things immaterially, as Dionysius concludes. And so also the intellect knows: and therefore he says "from heaven," that is, from the height of his dignity and nature. "He looked down upon the children of men." And he wishes to find in us -- by his antecedent will, by which he wills all to be saved -- that which pertains to salvation, namely that we may know God through the intellect and love him through the affections and desire him. And therefore he says, "that he may see," that is, "that he may make us see," because he himself always sees. "Whether there is one who understands," through the intellect: Deut. 32: "Would that they were wise and understood," etc. "Or seeks God," through the affections. What will he find when he has searched here? The contrary: because "all have turned aside"; and he sets forth three things: namely, a turning away from God, useless action, and cessation from good. He says, therefore, "All have turned aside," namely from God: Deut. 31: "I know that after my death you will act wickedly, and will turn aside from the way which I have commanded you": Hos. 4: "There is no truth, no knowledge, no mercy of God in the land": Jer. 8: "No one speaks what is good; there is none who does penance for his sin." Likewise, from the fact that one turns away from God, he becomes useless: because that is useless which does not attain that for which it was made. But man was made to enjoy God: Wis. 4: "The manifold brood of the wicked shall be of no use." Hence he says, "Together they have become useless." Likewise, they cease from good, because "there is none who does good," etc. This has already been expounded.
[86882] "Their throat." Jerome says that the Apostle makes use of the testimony of these verses, "their throat is an open sepulchre," etc. And it is found elsewhere in sacred Scripture, at Rom. 3, where he says that he took part from Is. 59, and another part from other parts of the Psalter, and not from this Psalm alone, since he himself was a Hebrew and knew that this is not found in the Hebrew; it is nevertheless found in the common edition, which the common people use, or which is not attributed to any particular person. From an open sepulchre a stench exhales; and therefore above the Psalmist certified the malice or fault of his enemies; here, however, he expounds it: and concerning this he does two things. First he shows how they are sinners harmful to others. Second, how to themselves, at "Destruction and unhappiness." Concerning the first, he proposes two things. First, how they harm others by word. Second, how by deed, at "Their feet are swift," etc. Concerning the first, he does two things. First he sets forth the readiness of their mouth to harm. Second, the mode of harming, at "With their tongues they acted deceitfully." He says, therefore: "Their throat is an open sepulchre." Such a thing is prepared for nothing else but to receive corpses: so the mouth of one who is always prepared to kill through detraction is an open sepulchre. Rev. 9: "From their mouths proceeded fire, and smoke, and brimstone." Or note their voracity, because the throat also serves for eating. But sometimes one harms by guile, sometimes by malice, and sometimes by injury. And first he sets forth the guile they have in their tongue. "With their tongues," speaking blandly on the outside: Jer. 9: "A wounding arrow is their tongue; it has spoken deceit." Second, guile in the heart: "The venom of asps is under their lips." Concealed venom is deadly, but the venom of asps is incurable and cannot be charmed: Ps. 57: "Like the deaf asp that stops its ears," etc. Its venom kills while one sleeps: Jer. 5: "Among my people are found wicked men lying in wait, as those who set snares to catch men." Ibid.: "As a decoy full of birds, so their houses are full of guile"; who attract birds to the snare by a sweet sound. In this is designated cruelty, obstinacy, and malice: cruelty, because they strive to kill; obstinacy, because hatred is always in their heart; and therefore he says, "the venom," etc.
[86883] "Whose mouth is full of cursing." Here he shows how they harm openly, because through detractory words: "and bitterness," that is, bitter words: Lev. 19: "You shall not curse the deaf." Or when one speaks words against God that provoke injury or wrath: Is. 5: "Their roaring is like that of a lion." "Their feet are swift." Here he shows how they harm by deed. "To shed blood": Prov. 1: "Their feet run to evil, and they hasten to shed blood."
[86884] "Destruction." Here he shows how they are harmful to themselves. A person harms himself in two ways: by losing the good that he has, and by failing to reach the good he hopes for. He says, therefore: "In their ways is destruction," because the good they have is crushed: "and unhappiness," because they do not arrive at the hoped-for good, namely happiness: Is. 59: "Devastation and destruction are in their ways, and they have not known the way of peace; there is no judgment in their steps." Or "destruction" in this world, "unhappiness" after death, which is opposed to happiness: Job 21: "The wicked man is reserved for the day of destruction, and he shall be led to the day of wrath." This comes from one thing that is against the love of neighbor, because "they have not known the way of peace," namely what it is. Or "they have not known the way of peace," namely Christ, because his ways are ways of peace: Prov. 3: "Her ways are beautiful ways, and all her paths are peaceful." They have not known, because by sinning they killed Christ himself. The other is against the love of God; hence he says, "There is no fear of God before their eyes": and from this they sin, because, as it is said in Prov. 16, "Through the fear of the Lord, everyone turns away from evil." Because, therefore, they do not have this, they are an open sepulchre.
[86885] "Shall they not." Here he treats of the hope of liberation. And first he shows that the wicked do not have hope, because "shall they not know." Second he shows what this hope is, at "Who shall give from Zion." Concerning the first, he does two things. First he shows that they will not know this hope. Second he sets forth a sign, at "The counsel of the poor man." First he raises a question, and interposes within it the fault of the wicked, and speaks thus. I say that they are an open sepulchre, and that God is not in their hearts: but shall they not know that the Lord is in the just generation? As if to say: they ought to know this, and that the Lord is in it: Jer. 14: "You are in our midst, O Lord, and your holy name," etc. Ps. 21: "But you dwell in the holy place, the praise of Israel." Therefore the Lord is in him as in a temple. "And all who work iniquity," namely against God, "who devour my people as the food of bread," as regards neighbors, whom they devour by taking away their goods: Zech. 11: "Let each one devour the flesh of his neighbor": Mic. 3: "They have eaten the flesh of my people and have flayed the skin from them": Sir. 34: "The bread of the needy is the life of the poor man: he who defrauds him of it is a man of blood." "They have not called upon God," that is, they have no hope in God: Is. 59: "They have not called upon God." And it follows from this that they have no security: therefore he says, "There they trembled," etc. Prov. 28: "The wicked man flees when no one pursues": Job 15: "The sound of terror is always in his ears, and when there is peace, he always suspects ambush." But those who call upon God are saved: Joel 2: "All who call upon the name of the Lord shall be saved": Prov. 18: "The name of the Lord is a most strong tower." Therefore such men will not know that the Lord is in the just generation. And he shows this by a sign: because "you have confounded the counsel of the poor man," that is, you have considered it contemptible and have blasphemed it as far as you were able: and this is the counsel of the poor man, that he may know that the Lord is his hope: Ps. 21: "He hoped in the Lord; let him deliver him, let him save him, since he desires him" (Mt. 27). He who says, "If you wish to be perfect," etc. (Mt. 19). This counsel the rich always despise: Prov. 1: "You have despised all my counsel, and have neglected my reproofs." And whence? "Because the Lord is his hope": because they have nothing in the world from which they may hope except in God, who is the hope of the saints.
[86886] All the ancients expected this. Gen. 49: "The scepter shall not be taken from Judah," etc. But this was expected from Zion, that is, from the Jews: Jn. 4: "Salvation is from the Jews." But when? The answer: we shall have this "when the Lord shall have turned away the captivity of his people," who are in the captivity of sin and the prison of Hell: Is. 49: "Indeed, the captive shall be taken from the strong, and what was seized by the mighty shall be rescued." "And then let Jacob be glad," that is, the people of God inwardly; "and let Israel rejoice" outwardly.
Commentary on Psalm 14
[86887] Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as though giving thanks, he shows the nature of his own justice, at "preserve me." The title: "a Psalm of David." In this Psalm he does two things: for, standing before God as a priest, he consults God. First, the question is set forth. Second, the response, at "he who walks without blemish." He therefore sets forth a twofold question, because the state of the present Church and the future Church is twofold. The first is of those who are militant. Rev. 14: "From henceforth now, says the Spirit, let them rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Ex. 26, as long as they had wars and labors. 2 Sam. 7: "When the Lord had given David rest from all his enemies round about, he said to Nathan: Do you see that I dwell in a house of cedar, and the ark of God is placed in the midst of skins?" Afterward he built the temple, when he had peace. By the tabernacle is designated the Church militant; by the temple built on the mountain, the state of the future life. And so he says, "who shall dwell in your tabernacle?" -- that is, in the present Church. As if to say: who is worthy to dwell there? For sinners dwell there in number, but not in merit. Jerome has: "who shall sojourn?" Ps. 67: "He makes those of one mind to dwell in a house." The second question: "who shall rest upon your holy mountain?" And it is called a holy mountain, because nothing defiled is there. Jer. 31: "The Lord bless you, O beauty of justice, O holy mountain." Is. 35: "It shall be called the holy way." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance, in your most firm dwelling place, which you, O Lord, have made."
[86888] "He who." Here the response is set forth, and concerning this he does two things. First he commemorates the merits of those who dwell in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at "he who does these things shall not be moved forever." He sets forth ten effects of the virtues. But the action of the virtuous person is considered in two ways. First, by comparison to himself. Second, by comparison to others. First he proposes those things by which a man works well in himself. Second, those by which he conducts himself well toward his neighbor, at "nor has he done evil to his neighbor," etc. In himself, with regard to outward matters, in deed and in speech. In deed, with regard to two things. First, that he should flee evil; and so he says: "he who walks without blemish." This life is a kind of road to eternal life; and so he says, "he walks," that is, he proceeds on the way. Ps. 41: "I shall enter into the place of the tabernacle." Likewise Ps. 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal sin, because venial sin does not properly constitute a blemish. Sir. 31: "Blessed is the rich man who is found without blemish." But in Christ and in the Virgin Mary there was absolutely no blemish at all, and to these temperance is especially attributed, because one is stained by offenses against temperance. Second, that he should do good; and so there follows, "and works justice," that is, those things to which justice inclines. And these are reduced to justice insofar as it is a special virtue. In speech, first, that he should do good -- "who speaks truth," that is, who performs the good of speech. Is. 33: "Who among you can dwell with everlasting burnings? He who walks in justice and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from deliberate intention. Prov. 12: "The lip of truth shall be steadfast." 1 Pet. 2: "Laying aside all lying and all deceit, as newborn infants." Second, that he should avoid evil, namely deceitfulness. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." "He who has not practiced deceit with his tongue." Another reading: "who is not facile with his tongue." Prov. 25: "A city that lies open and without walls is a man who cannot restrain his spirit in speaking." Another reading: "and there is no accusation on his tongue" -- because he is neither a detractor nor a gossip; or because his words are not liable to accusation. Eph. 4: "Let no evil speech proceed from your mouth."
[86889] "Nor has he done." Above, the Psalmist treated of the virtuous action that God accepts, enumerating those things by which a man works well in himself; here he enumerates those by which he conducts himself well toward his neighbor. And here, with regard to his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one who does harm. Rom. 1: "Those who do such things shall not obtain the kingdom of God; and worthy of death are not only those who do them, but also those who consent to those who do them." Third, that he not deceive him. He says therefore, with regard to the first, "nor has he done evil to his neighbor," neither corporally nor spiritually. Rom. 12: "Rendering to no man evil for evil." Gal. 6: "While we have time, let us work good." With regard to the second, he says, "and he has not accepted reproach against his neighbors." Someone may say something against another, but it need not be sustained; and so he says, "he has not accepted reproach" -- that is, when one who hears detracting words against someone comes to detest the one spoken about, or himself repeats them to others. Sir. 19: "Have you heard a word against your neighbor? Let it die within you," etc. Sir. 28: "Hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "If there is no listener, there is no detractor." Bernard: "To detract or to listen to a detractor -- which of these is more damnable, I would not easily say." Prov. 25: "The north wind drives away rain, and a sad countenance drives away a detracting tongue" -- because, literally, the detractor ceases when the listener shows displeasure.
[86890] "The malicious one is brought to nothing." Here he shows that one should not be contemptuous. In a man there are two things: vice and virtue. Vice is to be despised; and so he says the malicious person, insofar as he is such, "is brought to nothing," that is, is considered as nothing. And this is good: first, to remove emulation, for sometimes a wicked person is exalted. Jer. 12: "The way of the wicked prospers," etc. But on account of this, one should by no means consider him great, but ought to despise him. 1 Macc. 2: "The glory of a sinful man is dung and worms. Today he is exalted and tomorrow he shall not be found, because he has returned to his earth and his thought has perished." Or someone great intends to do harm; but since he is malicious, despise him, because the derogation of such persons is the approbation of our life. Ps. 26: "Though armies should stand against me, my heart shall not fear" -- that is, sinners. But the virtuous man you should consider great; and so he says, "those who fear the Lord he glorifies." Sir. 25: "How great is he who has found wisdom and knowledge! But there is none above him who fears the Lord." The Gloss expounds differently: "the malicious one is brought to nothing in his sight," that is, the Devil has been bound by him. 1 Jn. 2: "You have overcome the evil one," etc. "The Lord glorifies those who fear the Lord," namely Himself. But the first exposition is more literal.
[86891] Here he forbids deceiving one's neighbor. Now a neighbor is deceived in three ways: namely, in promises, and this through an oath. And so he says, "he who swears," etc. -- that is, he confirms something in order to deceive, because he does not keep it. Zech. 8: "Love not a false oath." Lev. 19: "You shall not swear falsely by the name of your God, nor shall you profane it." Swearing does not pertain to virtue, but keeping the oath does. Likewise, in contracts; hence: "he who has not lent his money at usury." Lk. 6: "Lend, hoping for nothing in return." "And he has not accepted bribes against the innocent." Prov. 17: "The wicked man accepts a bribe from the bosom," that is, of the Church, "to pervert the paths of justice." Deut. 23 forbids lending to a brother at usury, because the lender sells what does not exist, since he does not actually have the use of the thing. Likewise, in judgments, when one gives a sentence against the innocent; and so he says, "and bribes." Is. 5: "Woe to you who justify the ungodly for the sake of bribes." Job 15: "Fire shall devour the tabernacles of those who willingly accept bribes." Then the reward is set forth. "He who does," that is, observes, "these things," all the aforementioned. Jas. 1: "Be doers of the word." Rom. 2: "Not the hearers of the law are just before God, but the doers." "He shall not be moved forever," that is, he shall dwell here on my holy mountain. Below, Ps. 124: "Those who trust in the Lord shall be as Mount Zion," etc. Ps. 54: "You shall never permit the just to waver."
Commentary on Psalm 15
[86892] In the preceding Psalm he enumerated the just deeds that God requires of man; here, however, he shows how he followed justice. The title is this: "The inscription of the title of David himself." And according to the literal sense, it signifies that it was composed specifically about those things which pertain to the person of David. But because David also bore the person of Christ who was to be born from his seed, therefore certain things here are said of David, and certain things of Christ. And therefore Peter, in Acts 2, says: "I foresaw the Lord," etc. He says that it was properly said of the resurrection of Christ, and not of David. And according to this, the Psalm touches upon history in the New Testament, inasmuch as it is said in Jn. 18 that when Christ was crucified, Pilate placed a title above his head: "This is Jesus of Nazareth, the King of the Jews": and this is, as it were, the title of his kingdom. A threefold title was customarily inscribed. Sometimes on someone's tomb: "This is the tomb of so-and-so." Sometimes on a house: "This is the house of so-and-so." Sometimes for a triumph, as was done in Rome: and this title is Christ's, who triumphed through the cross: Col. 2: "Triumphing over them openly in himself, despoiling principalities and powers." It is signified here, therefore, that in this Psalm the kingdom of Christ is specifically treated. Jerome's title is this: "A Psalm of the humble and simple David." And it signifies that in this Psalm the simplicity and humility of David are treated, whether of the individual or of the one prefigured, namely Christ. This Psalm, therefore, is divided into two parts. In the first he shows -- whether speaking on his own behalf or on behalf of Christ -- that he clings to God alone. Second, he commemorates the benefits he has received from God, at "I will bless the Lord who," etc. The first pertains to simplicity, the second to humility. Concerning the first, he does two things. First he shows that he clings to God alone. Second he assigns the reason, at "The Lord is the portion," etc. Concerning the first, he does three things. First he shows how he relates to God. Second, how he relates to the saints of God. Third, how he relates to the enemies of God. The second, at "To the saints." The third, at "Their infirmities are multiplied," etc. He relates to God as one who clings to him alone: and this in two ways -- through hope and faith, at "I said to the Lord." Concerning the first, he proposes two things: namely, the sign of hope, and hope itself. The sign of hope, at "Preserve me, O Lord": as if to say, I do not trust that I can be preserved by myself, but you, O Lord, preserve me, either in himself or in his members: Jn. 17: "Father, keep them in your name, those whom you have given me." And this, "because I have hoped in you." But did Christ hope? It must be said that yes: he hoped indeed for eternal life for others, and for himself the glory of the body. But the glory of the soul he had from the instant of his conception. "I said," etc. Here first he sets forth the act of faith. Second he assigns the reason, at "Because you have no need of my goods," etc. The act of faith is to confess God, either in the heart by believing, or outwardly by praising, or by approving with deeds: Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation"; and therefore, "I said," in heart, mouth, and deed, "you are my God": Gen. 28: "The Lord shall be my God." And therefore it is so because "you have no need of my goods." And this is proper to God: because he is of infinite goodness, and nothing can be added to him, because he is the substantial good extending his goodness to all things like the sun extends its light -- not by participation, but by his very being, illuminating all things. But to any other creature something can be added, even to the saints, and for this reason something accrues to them, and therefore in some way they need us: but God alone does not need our goods: Job 35: "If you act justly, what will you give him, or what will he receive from your hand?" Jerome has: "Because there is no good for us without you": as if to say, from this it is clear that you are my God, because you are goodness, and there is no good for me without you.
[86893] "To the saints." Here he shows how he relates to the saints -- as is also read from the person of Christ. And it should be known that the will of the Father is as the will of Christ, and insofar as he is man, it is to fulfill the will of the Father: Ps. 39: "To do your will, O my God, I have desired": 1 Thess. 4: "This is the will of God, your sanctification": Jn. 6: "I have come down from heaven, not to do my own will, but the will of him who sent me, the Father, that of all that he has given me, I should lose nothing, but should raise it up on the last day." Christ, moreover, willed many things: and this for our benefit. But what did he will? To suffer, to die, to rise again, in order to give us life. He says, therefore: God the Father has made all my desires wonderful, that is, has wonderfully fulfilled them, "in them" -- in whom? In them, "in the saints who are in his land," that is, in the Church militant and triumphant. Jerome has it thus: "To the saints who are in the land and to the mighty, all my desire is in them." Another reading has "the strong." And granted that some earthly person might trust in the power of a strong army, David says, "I have hoped in you": Sir. 2: "No one has hoped in the Lord and been confounded." And "my strong ones are your saints," who do great things: Ps. 100: "My eyes are upon the faithful," says Christ, "that they may sit with me." That Christ himself loves the saints is clear: Prov. 8: "I love those who love me."
[86894] "Their infirmities are multiplied." Here he shows how he relates to the adversaries of God, or to sinners. And first he sets forth their conversion; second, the manner of conversion, at "I will not gather." Concerning the first, he does two things. First he proposes the state of their preceding fault; second he sets forth the state of subsequent grace, at "Afterwards they hastened." He says, therefore, "Their infirmities are multiplied," that is, their diverse sins. Or "infirmities," that is, the penalties consequent upon sin. Lam. 1: "My groans are many." And from this it follows that "afterwards they hastened," that is, they strove to heal their life, in order to redeem the time lost. And they do this notably because "where sin abounded, grace abounded all the more," as it says in Rom. 5. Likewise, after tribulations man runs to God. Hos. 6: "In their tribulation they will rise early to me: come, let us return to the Lord." Ps. 82: "Fill their faces with shame, and they will seek your name, O Lord."
[86895] "I will not." Here he sets forth the manner of conversion. And first he shows to what rite they are converted; second, how perfectly, at "Nor will I be mindful," etc. He says, therefore, "They hastened." But how will they be converted? In the Old Law, those who were converted offered various sacrifices. But I will gather from diverse parts to the faith; but not so that they may shed blood: because, as the Apostle says in Heb. 10, "It is impossible that sins be taken away by the blood of bulls or goats." "I will not gather their assemblies from blood offerings," that is, from the rite of the law: but this gathering is from the new blood, that is, of Christ. Heb. 9: "Christ was offered once to exhaust the sins of many." Heb. 10: "By one offering he has perfected forever those who are sanctified," etc. Zech. 9: "You also, by the blood of your covenant, have sent forth your prisoners out of the pit in which there is no water," etc. But how perfect will this gathering be? "Because I will not be mindful of their names," which they had in the state of sin, because one was called a fornicator, another a thief. But after conversion, no one should be so named, because such names are blotted out. Or "I will not be mindful" of their sins in the judgment when I shall gather the just: "Come, blessed ones" (Mt. 25). And this "through my lips," or through my preachers. But to them it will be said, "Depart, accursed," etc. Jer. 15: "If you separate the precious from the vile, you shall be as my mouth." Jerome has: "Their idols are multiplied; those who follow after them -- I will not pour out their libations of blood, nor will I take up their names upon my lips"; as if to say, I worship you, not idols. But their idols are many. Hos. 8: "I have multiplied those who depart from you." Jer. 2: "They have turned their back to me and not their face, nor will I be a partaker of their libations." Deut. 32: "From whose sacrifices they ate the fat, and drank the wine of libations." Nor will I swear by those idols.
[86896] "The Lord." Here he assigns the reason for his clinging to God alone, because he alone is his inheritance; as if to say, I cling to him alone because this is my inheritance. First he says that God is his inheritance. Second he commends it, saying that he is content with it, at "For indeed my inheritance," etc. God himself is our good in which we rejoice: men in this world seek possessions and the use of them, but his possession is God; hence "the Lord is the portion of my inheritance," in the intransitive sense, that is, the inheritance that comes to me as my portion. Some have pleasures of the flesh as their inheritance. Wis. 2: "This is our portion and this is our lot." Others have other delightful things of the world; but God is my lot. Lam. 3: "The Lord is my portion, said my soul." But he is not only my inheritance, but "the portion of my cup," that is, my cup coming to me by lot; because all my delight and drink is God. Ps. 22: "My cup which inebriates, how goodly it is." Or Christ has the faithful as his inheritance; and the portion of this inheritance, namely of the faithful, is God, as has been said: "The Lord is the portion of my cup," because my passion is ordered to God. He also is the giver of this inheritance: "It is you who will restore my inheritance to me," namely of eternal glory. And so Christ speaks from the person of his own, who lost it when the first parent sinned. Or "my inheritance," that is, the glory of the body, which man lost by sinning. "Lines have been stretched out for me in splendid places." The rich measure land with a line. Deut. 32: "Jacob is the line of his inheritance." And therefore "portion" is called, as it were, "the line of a cord," that is, my portion falls to me in the best things, because nothing is better than God himself. Jer. 3: "I will give you a desirable land, a splendid inheritance." Second he shows that he is content with it: "For indeed my inheritance is splendid to me"; as if to say, not only is my inheritance splendid in itself, but it is so splendid to me that I would in no way exchange it. Ps. 131: "This is my rest forever and ever: here I will dwell, because I have chosen it."
[86897] "I will bless." Above, the Psalmist set forth the reason why he clings to God alone, namely because God is the portion of his inheritance; here he acknowledges benefits. And first he proposes benefits received; second, benefits to be hoped for, at "Moreover, also my flesh." Concerning the first, he does two things. First he commemorates benefits received; second he shows the joy he has from them, at "Therefore my heart has been glad." He commemorates, therefore, a twofold benefit: one in the attainment of good, another in being preserved against evils. As to the first he says, "I will bless the Lord," etc., that I may understand how splendid is that eternal inheritance. Ps. 118: "Give me understanding, and I will search out," etc. Ps. 31: "I will give you understanding, and I will instruct you." Sir. 51: "To him who gives me wisdom I will give glory." The Lord, moreover, gave man reason for wisdom, but did not totally remove infirmity; but this will be the case in glory. And first he proposes it; second he sets forth the remedy against it, at "I set the Lord before me." Every man has from God, according to reason, the light of the intellect, and the just man is reformed by the light of grace. But the infirmity of the flesh still remains; and therefore he says, "Moreover, even my reins have rebuked me, until the night," that is, my infirmities, namely faults or sins. And this "until the night," that is, until death, "my reins have rebuked me," that is, they have shown me to be blameworthy. Another reading says that because the incentive to lust has its seat in the loins, it thus disturbs by tempting with pleasure. 2 Cor. 12: "Lest the greatness of the revelations," etc. But in Christ there are no infirmities of fault or of infection, because his flesh does not resist his spirit; and therefore it is understood only of punishment. Heb. 4: "Tempted in all things," as to bodily infirmities. But if it is understood of us, it should be said that the man who has the gift of understanding, or grace, should say with the Apostle, Rom. 7: "I see another law in my members, warring against the law of my mind." Or "reins," that is, the Jews related to him, "until the night," that is, until the passion, or until the passibility of the flesh. And because the flesh feared the passion, I, in that passion, "set the Lord before me," with eyes raised to heaven, not to the world. Providence is the foreseeing of things to happen in the future; but vision or sight is of things present. But if such loins still assail, one should not fear, because one has the help of God ready. And therefore first he sets forth the remembrance of the help, saying, "I set the Lord before me," etc., namely when "my reins rebuked me." Ps. 24: "My eyes are always toward the Lord, because," etc. And this is because "he is at my right hand, that I may not be moved," not to the left. Prov. 3: "The Lord will be at your side, and will keep your foot lest you be caught." Is. 50: "Let us stand together," etc. "Therefore my heart has been glad." 1 Sam. 2: "My heart has rejoiced in the Lord." Ps. 63: "The just man shall rejoice in the Lord," etc. "And my tongue has rejoiced," etc., outwardly, when exterior joy breaks forth into vocal praise. Is. 12: "Sing to the Lord, for he has done great things." Ps. 80: "Rejoice in God," etc.
[86898] "Moreover." Here he enumerates the benefits to be hoped for. First as to the resurrection of the flesh; second as to the soul, at "You have made known." The first is divided into two. First he sets forth the hope of resurrection; second, the manner, at "Because you will not abandon." He says, therefore: you have given me understanding, and you have stood by me as a man, but "moreover, also my flesh shall rest in hope" of resurrection. Ps. 3: "I have slept and taken my rest, and I have risen again." And also my flesh shall have hope in the resurrection. Wis. 3: "Their hope is full of immortality." The reason is that resurrection requires the union of body and soul; and therefore the soul joined to divinity should not have remained in Hell; but it had to stay there only until the truth of his humanity and true flesh was proven: nor was it fitting for it to be left in Hell, where it had descended to free the saints. Sir. 24: "I will penetrate all the lower parts of the earth, and I will visit all who sleep, and I will enlighten all," etc. Likewise, from the side of the body, because "nor will you give your holy one," that is, my body sanctified by you, "to see corruption," that is, of putrefaction or dissolution, which he did not suffer; but he did suffer the corruption of death. The benefits that pertain to the soul he commemorates when he says, "You have made known." This refers to Christ for his members, and these are the teachings and precepts that are the way to beatitude. Prov. 7: "Keep my commandments, and you shall live"; and therefore he says, "You have made known to me the ways of life." Second he commemorates the benefit: where he says three things. First, the full vision of God: "You shall fill me with joy with your countenance," that is, I shall see your face. 1 Cor. 13: "Now I know in part," that is, imperfectly; "then I shall know face to face." Full joy: Jn. 16: "That your joy may be full": because the delights are unfailing, because "at your right hand even to the end." Is. 51: "Everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and mourning shall flee away." Prov. 3: "Length of days is in her right hand, and in her left hand, riches and glory."
Commentary on Psalm 16
[86899] Above, the Psalmist described divine justice and showed that he observed it; here he sets forth a prayer in which he asks to be heard on account of his justice. The title is "A prayer of David." And it is the first Psalm that is titled from prayer, because it is entirely a prayer; and therefore it begins with prayer, because among tribulations the singular refuge is prayer. Ps. 108: "In return for my love, they slandered me; but I prayed." This Psalm is therefore divided into two parts. In the first, he prays for his own stability; in the second, he asks for deliverance from evil, at "I cried out." Concerning the first, he does two things. First, he asks to be heard; second, he sets forth his petition, at "From your countenance." It should be considered, moreover, that in the hearing of prayer there is a threefold degree. First, the one to whom the petition is made hears the words. Second, he attends to the meaning. Third, he fulfills what is asked. First, therefore, he asks to be heard, saying, "Hear," etc. Dan. 9: "Hear, O Lord God, the prayer of your servant." Second, in the hearing he sets forth the merit of the petitioner; and therefore he says, "my justice"; as if to say: in me there is merit that you should hear me. The Gloss says: Justice has a voice before God, by which it penetrates heaven. Jas., last chapter: "The persistent prayer of a just man avails much." Jn. 9: "God does not hear sinners; but if anyone is a worshiper of God, God hears him." Second, he asks that God attend to the meaning of the prayer: "attend to my supplication." The Gloss says: "supplication," which is for the removal of evils. Another reading has, "attend to my songs," as if to the spiritual meaning. Ps. 129: "Let your ears be attentive to the voice of my supplication." Third, that he hear the words of the one praying; and therefore he says, "Give ear to my prayer, which is not on deceitful lips," but on simple ones. Is. 53: "Deceit was not in his mouth." But since God hears all things, why is he said to hear some things and not others? Wis. 1: "The Holy Spirit of discipline will flee from the deceitful and will withdraw from thoughts that are without understanding." God is not said to hear except true words, and not those that come from deceitful lips; and therefore he says, "not on deceitful lips." Ps. 11: "Deceitful lips, from a double heart," etc. And thus "deceitful" is taken in two ways: namely, pretense with respect to the mouth, and with respect to deeds, when the deed does not agree with the mouth. The Pharisee who said (Lk. 18), "I am not like the rest of men," etc., was not heard; but the other, who prayed not on deceitful lips but rightly, was heard, because "he went down to his house justified." The Gloss says: Deceitful lips are those who say "Lord, Lord" and do not do the will of my Father. "From your countenance." A judge does not pronounce a sentence unless the petition has been heard and the case examined. And therefore here he sets forth the petition and asks three things. First, the sentence. Second, the examination of the case, at "You have tested." Third, the quality of the sentence: "perfect." Concerning the first, he does two things. First, he asks for judgment. Second, for its moderation, at "Let your eyes." He says, therefore: "From your countenance," that is, from your knowledge, "let my judgment come forth," that is, in my favor. Jer. 10: "Correct me, O Lord, but with judgment, not in your fury, lest perhaps you reduce me to nothing." But here he asks for a judgment not of severity -- Is. 64: "All our justices are as a menstrual cloth" -- but of equity, according to what human nature can bear. And therefore he says, "Let your eyes see equity," that is, let them judge a judgment of fairness. Is. 11: "He will reprove with equity for the meek of the earth." Job 22: "Let him set equity against me, and my judgment will come to victory"; as if to say: I do not ask for judgment because my cause has been examined by you. That his cause has been examined before God, he shows when he says, "You have tested," etc. And first he sets forth the order of the examination. Second, he explains what was found: "and no iniquity was found." He says, therefore, "You have tested my heart." There is a difference between testing and examining: testing seeks the reason for the deed; examining seeks the deed itself. The reason for the deed pertains more to the heart, but the deed pertains more to the body. He says, therefore, "You have tested my heart," that is, you showed it to be proven, that it is not disturbed on account of the tribulations I suffer. When God examines, he does three things. He tests, visits, and examines. He tests when he judges whether one has uprightness of heart, because if one does not have it, he does not bother to examine further; but when one has this, one needs to be examined as to whether one has firmness. Jer. 17: "I the Lord search the heart and test the mind, to give to each one according to his way." But this examination is harsh and strong, such that no one could endure it unless aided by God: Job 6: "What is my strength that I should endure, and what is my end that I should be patient? My strength is not the strength of stones, nor is my flesh of bronze." And therefore he first speaks of visitation: Ps. 88: "I will visit with a rod" -- either by helping or by correcting. "You visited in the night." But the same thing can be understood by "night" and "fire," because it disturbs the soul: Job 30: "At night my bone is pierced with pains." And burning does the same. Or "in the night," that is, in the failure of spiritual understanding. Sometimes one has an upright heart, and temptation and negligence come upon him; and this is in the night. And in this the Lord visits by helping against temptations, and he shakes off negligence and strengthens: Ps. 70: "When my strength fails, do not forsake me." Or "in the night," that is, in quiet and silence, and then he visits through consolations: Mt. 25: "At midnight a cry was made: Behold, the bridegroom comes." "You examined me by fire," that is, by tribulation; because then it appears whether one is a good friend, one who does not withdraw: Sir. 6: "There is a friend for his own occasion, and he will not abide in the day of tribulation." Through this examination, moreover, innocence and perfection are found, because he examines whether innocence is found in him. And this is indeed found in the Psalmist. First he sets forth his innocence. Second, his perfection, at "No iniquity was found in me." But against this, 1 Jn. 1: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." And Prov. 20: "Who can say: My heart is clean?" Eccl. 7: "There is no just man on earth who does good and does not sin." The Gloss adds: "not even an infant of one day." It must be said that he speaks of the iniquity of sin by which one departs from God in tribulation. The perfection of innocence is found in him to such an extent that he does not speak the works of men, that is, sin; as if to say: not only in his heart, but not even on his lips is there iniquity. Job 6: "You will not find iniquity on my tongue, nor will iniquity sound in my mouth." Eph. 4: "Let no evil speech proceed from your mouth." Or thus: "No iniquity was found in me, that my mouth should not speak" -- with what follows next, "the works of men," etc. As if to say: you saw that in me there is no iniquity; and this, because it does not befit me to speak of it -- yet you saw this. Prov. 27: "Let another praise you, and not your own mouth; a stranger, and not your own lips." Jerome has it thus: "You tested my heart, you visited in the night; you refined me and did not find my thoughts rising to my mouth"; as if to say: the disturbance did not advance so far as to come from the heart to the mouth through murmuring. Second, he explains by what fire he was examined, when he says, "On account of the words of your lips, I kept to hard ways." Hard ways are adversities; and I endured this on account of the words of your lips, that is, in order to keep your words, or to proclaim your words. Jer. 20: "The word of the Lord became a reproach and a derision to me." Jerome has, "that I might keep to the broad ways." Robbers seek byways to hide; so did David when Saul pursued him. Ps. 17: "He made my feet like those of deer." Spiritually, this is said of Christ, punished among robbers as a malefactor: Jn. 18: "If this man were not a malefactor, we would not have handed him over to you." If you begin the verse at "On account of the works of men, I kept to hard ways," you may say that the hard ways are the works of men. Prov. 4: "I will show you the way of wisdom; I will lead you along the paths of equity, which when you have entered," etc. Next he determines what he asks: "Perfect my steps in your paths," namely of justice. Job 4: "Where is your strength, your patience, and the perfection of your ways?" And this, so that my footsteps, that is, my affections, may not be moved from your commandments. Or Christ asks for the Church, that her steps be perfected and that her footsteps, that is, her sacraments, not be moved. Likewise, since from actions habits are generated, actions leave footsteps in the will. Or, literally, David asks that he not be hurled down from the precipices over which he passed while fleeing from Saul: 1 Sam. 24: "Saul pursued him over the steepest rocks." Another reading has: "Sustain my steps in my paths, and my footsteps will not slip." Or that Christ, according to his humanity, be perfected forever in the glory of divinity: Jn. 17: "Glorify me, Father, with yourself, with the glory that I had before the world was."
[86900] "I." Above, the Psalmist asked to be established in good; here he asks to be delivered from evil. And concerning this he does three things. First, he asks to be heard in his petition. Second, he sets it forth, at "Make your mercies wonderful." Third, he manifests the hearing of his petition, at "But I." Concerning the first, he does two things. First, he sets forth the hope conceived from God. Second, from this he asks to be heard, at "Incline your ear." He says, therefore, "I cried out." The order seems reversed, because it would seem more fitting to say, "Because I cried out, you heard me." And therefore it is explained in three ways. In one way, according to the Gloss: "I cried out." In a cry there is a stronger and freer intention of the mind. Then those cry out who pray with great devotion and freedom of heart. And whence comes this? "Because you heard me," namely by giving freedom. Gregory says: God hears no one whom he does not inspire to pray, that is, by some devotion of the soul. Ps. 118: "My soul longed to desire," etc. In another way, according to Augustine in the tenth book of the City of God, the word "because" does not designate a cause but a sign; as if to say: this is a sign that I cried out, that you heard me. In a third way: because when someone is heard once, he asks again more confidently. And therefore he says, "Because you heard me, I cried out." Jerome has, "plainly, because you heard me." He always joins these two together -- the cry and the hearing -- because he who cries out thus is heard: Jonah 2: "I cried out of my tribulation to the Lord, and he heard me." Ps. 141: "I cried to you; I said, 'You are,'" etc. Next he asks to be heard. And he who hears first listens; therefore he says, "Incline" -- since the Lord is in a high place, he must incline his ear to hear the one who is below. The Lord sits in his majesty; and if he wished to deal with our affairs according to the height of his justice, we would not be saved, because Is. 64: "All our justices are as a menstrual cloth." And therefore it is necessary that he incline, and then hear: Dan. 9: "Incline your ear, O Lord, and hear."
[86901] "Make wonderful." Here the petition is set forth, and it is twofold. The first concerns his own deliverance. The second concerns the overthrow of enemies: "Arise, O Lord, forestall him." Concerning the first, he does two things. First, he asks for deliverance. Second, he adds the necessity for deliverance, at "My enemies." Concerning the first, he does three things. First, he asks for mercy. Second, for salvation, at "You who save." Third, the manner of deliverance, at "Guard me as the pupil of the eye." He says, therefore, "Make wonderful." That someone should be delivered from a small enemy is not marvelous; but when someone is delivered from the greatest evil or enemy, this is marvelous; and this is what he asks: "Make wonderful," that is, deliver me wondrously. And this not according to human judgment, but according to your mercy. Sir. 36: "Renew signs and work new wonders; glorify your hand and your right arm; stir up fury and pour out wrath; lift up the adversary and afflict the enemy." And the reason for this is that it is yours and proper to you: "You who save those who hope in you." Sir. 2: "No one has hoped in the Lord and been confounded." "And you save from those who resist your right hand." The right hand of God, or his power, operates spiritually in good things: Prov. 3: "Length of days is in her right hand, and in her left hand riches and glory." The demons or sinners are said to resist the right hand of God, because they impede spiritual goods. Or the right hand of God is said to be Christ: Ps. 117: "The right hand of God has wrought power." The Jews resist this by contradicting his teaching: Jn. 7: "How does this man know letters, having never learned?" And by disparaging his works: Jn. 9: "This man is not from God, who does not keep the Sabbath." Lk. 11: "By Beelzebub, the prince of demons, he casts out demons." But there is a question against the Psalm (Ps. 75): "You are terrible, and who will resist you?" No one, therefore, can contradict his will: Job 9: "God, whose anger no one can resist." And it must be said that no one can effectively resist him, but one can have the will or purpose of resisting. Next he sets forth the manner of deliverance, which is diligently and safely; therefore he says, "Guard me as the pupil of the eye." The pupil of the eye is guarded with diligence, because nothing that could harm it is permitted to approach; so also God does in guarding his servant: Deut. 32: "He led him about and taught him and guarded him as the pupil of his eye." Zech. 2: "He who touches you touches the pupil of my eye." Or according to the Gloss, the pupil of the eye is said to be Christ, who directs: Sir. 3 says the power of sight is in the pupil, by which we discern good from evil; and Christ discerns the faithful from the unfaithful and the evil from the good. To manifest this diligent guarding, he uses a twofold metaphor: namely, of shadow and of wings. For shadow refreshes from the heat, and so also the protection of God refreshes, giving security. Likewise, with her wings the hen guards her chicks against the hawk; so also God, with his wings, which are charity and mercy, defends the just from the rapacity of demons. Mt. 23: "How often I wished to gather you, as a hen gathers her chicks under her wings, and you would not!" With these wings, therefore, God lifts us to heavenly things: Ps. 88: "Mercy and truth shall go before your face; blessed is the people," etc. Jer. 31: "With everlasting love I have loved you; therefore I have drawn you, having mercy." Or the pupil of the eye is said to be the soul, because just as the pupil, which is in the middle of the eye, is surrounded by many membranes for its defense, and a man puts forth his hand and nearly everything he has lest it be harmed, so a man ought to do for his soul: Job 2: "Skin for skin," etc., because, as Mk. 8 says, "What does it profit a man if he gains the whole world and loses his soul?" etc. Or "Guard me as the pupil of the eye," that is, as Christ; "protect me under the shadow of your wings," that is, under the guardianship of the angels: Ps. 90: "He has given his angels charge over you," etc. Or the two wings are the two arms of Christ extended on the cross: Deut. 32: "He spread his wings and took them up and carried them on his shoulders." Next he shows from what it is fitting to be delivered: "from the face of the wicked who have afflicted me," that is, from the power and presence of demons, or of false brethren. 2 Cor. 11: "In perils from false brethren." "Who have afflicted me" with temptations and persecutions. Exod. 1: "The Egyptians hated the children of Israel and afflicted them, mocking them." So we ought to ask to be delivered from sin: Sir. 21: "Flee from sin as from the face of a serpent."
[86902] "My enemies." Here he sets forth the necessity for deliverance. And concerning this he does two things. First, he sets forth the affliction he suffers. Second, the likeness of the affliction, at "They received me." Concerning the first, he does two things. First, he sets forth the affliction. Second, the manner of the affliction, at "Their fatness," etc. He says, therefore: "My enemies" -- demons or sins -- so afflict me that they "have surrounded my soul," that is, they so enclose me on every side that I find no way of liberation. And he says "soul," because they seek nothing but the soul. Bodily enemies seek to take away life; but spiritual enemies seek the soul. Or it can be understood of Christ, whose soul the Jews surrounded with their malice. Ps. 117: "They surrounded me like bees," etc. Likewise, Ps. 21: "Many dogs surrounded me; the council of the wicked besieged me." Next he sets forth the manner; hence he says, "Their fatness." Fatness in Scripture is sometimes taken in a good sense, sometimes in a bad sense. In a good sense, insofar as it signifies devotion of mind: Ps. 62: "Let my soul be filled as with marrow and fatness." In a bad sense: first, insofar as it signifies wickedness of heart; second, of mouth; third, of deed. And therefore it designates detestable malice: Job 21: "The bowels of the wicked are full of fat, and his bones are moistened with marrow." And this is manifold. Sometimes it is delight in the sin they commit: Prov. 2: "They rejoice when they have done evil and exult in the worst things." Also pride and falsehood: Job 11: "A vain man is puffed up with pride and thinks himself born free, like the colt of a wild donkey." Also carnal sensibility. He says, therefore, "Their fatness," that is, their carnal sense, or pride, or delight, "they have shut up" within themselves, so as not to grasp the spiritual sense. Jerome has, "With their fat," that is, with the abundance of temporal goods and worldly power, "they have enclosed me." Second, regarding the mouth: "Their mouth has spoken pride." And this is when the Jews spoke against Christ: Mt. 27: "If you are the King of Israel," etc. Third, regarding deed. First, he shows how one proceeds to deed. Second, the cause of this, at "They have set their eyes." In the action he sets forth two things. First, the contempt. Second, the eagerness to do harm; and yet when someone despises, he is not eager to harm. And therefore he says, "casting me out," that is, despising me. Is. 33: "He has cast away cities; he has not regarded men." And yet "they surrounded me on every side with eagerness." And this the Jews did to Christ, when they cast him out of the city: Lk. 4. "And they surrounded me," gathering together for the spectacle to mock him (Acts 7). And the reason for this is that they do not look to God but to earthly things: Ps. 3: "There is no salvation for him in his God." "They set their eyes to turn them toward the earth," namely, the sinners set the intention of their heart to turn toward earthly things, with deliberation and persistence. Prov. 17: "The eyes of fools," that is, of sinners, "are on the ends of the earth." And therefore they do not receive the light of grace: Eccl. 2: "The eyes of the wise man are in his head; the fool," that is, the sinner, "walks in darkness," that is, in sins. Dan. 13: "They turned away their eyes so as not to see heaven." And this literally occurred among the Jews, when they said (Jn. 11): "Lest perhaps the Romans come and take away our place and our nation." Or "toward the earth," that is, toward the flesh of Christ, whose weakness alone they considered, and not his divinity; as if to say: they set their eyes, etc. The likeness is purposefully set forth with respect to violence: "Like a lion ready for prey, they received me" -- either from God, or the soldiers from Pilate. With respect to deceit: "like a young lion dwelling in hiding places." The lion attacks in the open field, but its cub, lurking in secret, devours or attacks the seized prey. Mt. 26: For he was betrayed with a kiss, seized at night, condemned by false witnesses, and the chief priest tore his garments.
[86903] "Arise." Here he sets forth the other petition, that is, the overthrow of the enemies. And he sets forth three things. First, the petition. Second, the explanation, at "Rescue my soul." Third, the reason for the petition, at "From your hidden ones." Concerning the first, he does two things. First, he addresses the concealment of help. Second, for the destruction of the adversary. He says, therefore: You seem to sleep while you allow me to be afflicted; but "Arise, O Lord, forestall him," so that you may come to my aid more quickly than he can harm me. "And trip him up," that is, undermine him, as it were, by cunning: Job 5: "He catches the wise in their own craftiness." Prov. 19: "A man's cunning trips up his steps." "Trip him up" in two things: namely, in my deliverance; and regarding this he says, "Rescue my soul from the wicked one," who persecutes me against justice, and therefore is wicked. Ps. 42: "Rescue me from the unjust and deceitful man." And the reason for this is that my soul is a sword, that is, a sharp blade on both sides, by which the Devil was destroyed. And this is properly said of the soul of Christ: Is. 27: "On that day the Lord will visit Leviathan with his hard and strong sword." He says, "Your sword, from the enemies of your hand" -- supply "rescue": Ps. 68: "Attend to my soul and deliver it." Or "rescue your sword from the enemies," that is, take away the blade and the power that they have from you: Wis. 6: "Power has been given to you by God." And the will that they have of themselves: Zech. 13: "Sword, arise against my shepherd." Or "trip them up" in their frustration, "and rescue my soul from the enemies of your hand," that is, of Christ, your Son; for the Son is called the hand of the Father: Deut. 32: "I will lift up my hand to heaven," that is, "my Son." "O Lord, separate them from the few of the earth in their life." Because they persecute me for this reason: to establish their kingdom. There is a twofold reading here. In the Roman Psalter, it reads: "O Lord, divide them in their life"; as if to say: they have their eyes on the earth, and therefore they do evil; but exclude them from the land you gave them. But how? Will they go to one place? No; rather, scatter them throughout the whole world. The other reading: "Lord, separate them from the few of the earth"; as if to say: separate them from the land, and from the few, that is, from the society of the elect, in their life, that is, while they live. Or because we read that when destruction was imminent, they were warned by an angel that the faithful should depart and go to the kingdom of Agrippa. And therefore, "separate them from the few," that is, the Christians, who were preserved. "Their belly is filled from your hidden stores," that is, from sins not confessed: Prov. 28: "He who hides his crimes will not prosper." Job 31: "If I concealed my sin as men do and hid my iniquity in my bosom." Or here the reason for the petition is set forth, and this reason is twofold: namely, it can refer to sins or to benefits for which they are ungrateful. If in the first way, then: first he sets forth the abundance of sins. If in the second way, he shows how God's benefits were passed on to their children. He says, therefore, regarding the first: "Their belly is filled from your hidden stores," that is, from sins that are hidden from him -- not that God does not see them, but because he does not wish to see them. Hab. 1: "Your eyes are too pure, O Lord, to behold evil, and you cannot look upon iniquity." "Their belly is filled," that is, their conscience, or memory, or carnal concupiscence, or sensuality. "They are satisfied with children," that is, with sins, or evil works. Evil works are called the children of the wicked, just as good works are the children of the good. Another reading has, "They are satisfied with swine's flesh," that is, with the filth of sins; and this is the explanation of what he says, "from your hidden stores." "And they divided their remains to their little ones"; as if to say: they are passed on to their children, who imitated their sins. Wis. 4: "From the wicked, all the children who are born are witnesses of wickedness against their parents in their interrogation." Or "they are satisfied with children," that is, for the benefit of their children, "and they divided their remains to their little ones," whom they obligated to sin as far as they could. Mt. 27: "His blood be upon us and upon our children." Or "they are satisfied with children," that is, on behalf of their children; as if to say: they are so filled with sins that it sufficed for them and for their children; that is, the remaining sins that they themselves did not commit, they left for their children to commit. If in the second way, then: they received a twofold benefit. First, spiritual, because the law. And therefore he says, "from your hidden stores" of wisdom, "their belly is filled," that is, their carnal sense. Ps. 147: "He has not done likewise to every nation." Second, temporal goods, because "they are satisfied with children," and what is more, they left them to them. Jerome's reading has, from that place: "Rescue my soul from the wicked one, who is, as it were, your sword" -- Is. 10: "Woe to Assyria, the rod of fury" -- "from the men of your hand, who are dead in the depths, whose portion is in this life"; as if to say: rescue my soul from the wicked one, that is, from Saul, "and from the men of your hand," who resist your hand, "who are dead in the depths," that is, in sin, "whose portion is in this life, whose belly is filled," etc. Saul, according to the Gloss, signifies death; and just as David reigned in peace after the death of Saul, so Christ, having conquered death, after the resurrection.
[86904] "But I." Here he shows the hope of being heard. And he sets forth two things: namely, the justice that he has and the vision of God. And these follow from each other, because through justice one arrives at the vision of God: Ps. 14: "Who will dwell in your tabernacle?" etc. "He who enters without stain and works justice." Another reading: "But I in justice shall see your face," and therefore "I shall appear in your sight," that is, I shall come to see you; "and I shall be satisfied when your glory appears," that is, when I see you, I shall be filled with all good things. Ps. 102: "Who fills your desire with good things" -- namely, "your glory," in which all good things are. Those others are satisfied with swine's flesh, according to the Septuagint. Our reading says, "in the land of the holy ones," etc. Is. 26: "Let the wicked one be taken away, lest he see the glory of God." "But I shall be satisfied." 1 Jn. 3: "When he appears, we shall be like him."
Commentary on Psalm 17
[86905] In the preceding Psalm the Psalmist prayed to be delivered from his enemies; here, having been delivered, he gives thanks. And first he gives thanks for the benefit of deliverance. Second, he breaks forth into praise of the deliverer, at "the heavens declare the glory of God." The title: "Unto the end, for the servant of the Lord, David. And he spoke the words of this canticle on the day the Lord delivered him from the hand of all his enemies and from the hand of Saul." And this Psalm is found word for word in 2 Sam. 22. The historical context is that in 1 Sam. 19 we read how Saul sought to kill him; and after Saul's death, in 2 Sam. 2, Abner and his son again fought against him. Finally David had victory over them. And so he composed this Psalm. And Jerome says the same. And because Christ is signified through David, all these things can be referred to Christ, either according to the head or according to the body, namely the Church, because she was delivered from Saul, that is, from death -- for "Saul" is interpreted as "petition," because he was given at the people's request, or rather extorted. Hence he was not given to endure permanently. So Christ first endures death, and afterward remains at rest, according to the Gloss. He is also delivered from all enemies, Jews and demons, and as regards his body, that is, the Church. Now this part is divided into three sections. In the first he commemorates in general the benefit of deliverance. In the second he shows the power of the deliverer, at "it was moved." In the third, the manner of deliverance, at "he sent from on high," etc. Regarding the first he does two things. First he commemorates the affection he conceived from the aforesaid benefit. Second he shows the effect following from it, at "praising." A twofold affection arose in him from this benefit: namely love and hope. And first he sets forth the first; second, the second, at "my God." First he sets forth the affection of love toward God. Second, the reason for it, at "my strength." He says therefore: O Lord who have delivered me, I will always love you, because I will remain in you: Jn. 15: "Abide in love." Rom. 8: "I am certain that neither life nor death, nor angels, nor any other creature shall be able to separate us from the love of Christ." For to love with the will belongs to rational beings; to love in general is common to all. Judg. 5: "Let those who love you shine as the sun in its rising." Now the reason for loving someone is on account of one's own good. Hence when someone considers his good to depend on another, this is the reason why he loves him. David considered his entire good to be from God; hence he says, "I will love you, for you are my strength." Strength has the power to fortify the soul, lest one retreat from the good on account of threatening difficulties. But how God is his strength, he shows. A person needs strength for two things. First in good things, that he may be established in them; and therefore he says, "the Lord is my firmament," that is, my firm foundation: 2 Sam. 22: "The Lord is my rock." Mt. 7: "Everyone who hears my words and does them is like a man building his house upon rock." Also in evil things, and this for two purposes. In one way, before evil comes, so that he may flee; hence he says, "my refuge": Prov. 14: "The name of the Lord is a most strong tower." Ps. 103: "The rock is a refuge for hedgehogs." In another way, after evils have come, so that he may be delivered; hence he says, "and my deliverer."
[86906] "My God." Here he sets forth the affection of hope. And there is a difference between hope and love, because love is a unitive power -- for we love something insofar as we consider it our own; and therefore he says that God is his strength: Is. 12: "The Lord is my strength and my praise, and he has become my salvation." Hope implies defense from without; and God does both. Or thus: the object of hope is a good that is arduous, future, and possible to attain. Just as one loves on account of a good already given, so one hopes for a future good from the confidence conceived from love and from similar experiences, inasmuch as he believes he will receive similar things in the future. And therefore here he does three things. First he hopes for the refuge and firmament that consists in good things. Second he asks for protection against evils that have already occurred. He says therefore first, "My God, my helper": Ps. 93: "Unless the Lord had helped me, my soul would soon have dwelt in hell," etc. "And I will hope in him": Sir. 2: "You who fear the Lord, hope in him, and mercy shall come to you with delight." Second, we hope to be freed from evils to which we have not yet been subjected, because he defends us. First, lest we be harmed. Second, that we may overcome them, and for the victory he crowns us. As to the first he says, "my protector." Jerome has "shield," which protects so that one cannot be pierced by evils; so God does: Ps. 63: "You have protected me, O God, from the assembly of the malignant." As to the second he says, "and the horn of my salvation," because animals strike with their horn; so the power of God resists against adversaries, because he fights to overcome temporal and spiritual evils: Ps. 43: "In you we shall gore our enemies with the horn, and in your name we shall despise those who rise up against us." 1 Sam. 2: "My heart has rejoiced in the Lord, and my horn is exalted in my God," that is, my power. As to the third, "and my upholder." When someone conquers, he is received in triumph; so also God does: Jn. 14: "I will come again and will take you to myself, that where I am, you also may be." Ps. 72: "You have received me with glory." A similar passage is found in 2 Sam. 22. Next he sets forth the consequent effect, namely praise. Praise is speech that elucidates the greatness of power, or at least follows from this. First therefore he sets forth the praise. Second, its efficacy. He says therefore, "Praising, I will call upon the Lord"; as if to say: from this I do not have praise of my own, but I seek yours, because you have done it. Is. 63: "I will remember the mercies of the Lord, the praise of the Lord for all the things he has bestowed upon me." "And I will call upon" you securely and with efficacy, because thus calling, "I shall be saved from my enemies": Joel 2: "Everyone who shall call upon the name of the Lord shall be saved."
[86907] "They surrounded me." Here the necessity of deliverance is set forth. And first he shows the magnitude of deliverance. Second, the prayer he pours forth to God in tribulation. Third, he sets forth the hearing of his prayer, "he heard." Note that these three -- iniquity, death, and hell -- are ordered to one another in this way: that from iniquity a person is led to death, and through death is led down to hell; and just as the first is the way to the second, so the second is to the third. And therefore first he speaks of the first progression. Second, of the second, that from death they go to hell, at "the sorrows of hell," etc. First he does two things. First he sets forth the manner. Second, the way to it, namely iniquity, "the torrents of iniquity." The pain of death is the greatest: 1 Sam. 15: "Does bitter death so separate?" Sir. 41: "O death, how bitter is the remembrance of you." Hence when one cannot escape it, then the pains surround him; and the more so, the more inescapable they are. The way is iniquity; as if to say: therefore I fear it, because "the torrents of iniquity have disturbed me." A torrent is a flow of water rushing down with force: Job 6: "Like a torrent that passes swiftly through the valleys." Therefore the sudden force of interior iniquity, such as a sudden and grave temptation, is a torrent driving one toward sin. Or of exterior iniquity, such as the assault of some enemy. And these "have disturbed me."
[86908] "The sorrows." Here he pursues the second progression; and therefore he says, "the sorrows of hell," that is, sorrows similar to those of hell: Gen. 37: "I shall go down mourning into hell." Or the sorrows that are conceived from fear of hell. And these surround one when they are unavoidable. And these sorrows come because "the snares of death have anticipated me." What death? Prov. 21: "He who gathers treasures by a lying tongue is vain and foolish, and shall stumble upon the snares of death." Behold the necessity. But he applied the remedy of prayer. And first prayer is set forth; and therefore he says, "In my tribulation I called upon the Lord." Hos. 6: "In their tribulation they will rise early to me." Bar. 3: "Now, O Lord God," etc. Is. 55: "Seek the Lord while he may be found," etc. Ps. 49: "Call upon me in the day of tribulation, and I will deliver you." Wis. 7: "I called upon God, and the spirit of wisdom came to me." Next the devotion of the one praying is set forth, because "I cried out to my Lord," that is, with great devotion of the one praying: Ps. 119: "To the Lord in my tribulation," etc. Heb. 5: "With a strong cry and tears offering, he was heard." And he says, "I cried out to my Lord," not to a stranger. Deut. 10: "You shall worship the Lord your God," etc. Third, the hearing of the prayer is set forth, "he heard." He had said two things: that he called and that he cried out. And therefore he says that both his voice and his cry were heard. From where? "From his holy temple he heard my voice." The temple of God is the very excellence of his holiness, because the Lord is his own temple: Rev. 21: "I saw no temple in it, for the Lord God almighty is the temple thereof," etc. Likewise the temple is Christ himself: Jn. 2: "But he spoke of the temple of his body," in which God is by the union of the person. Also the just soul, in which God is by grace: 1 Cor. 3: "For the temple of God is holy, which you are." Also the Blessed Virgin: Ps. 5: "I will worship toward your holy temple," in whom, that is, through whom God heard us: Ps. 33: "He heard me and delivered me from all my tribulations." Also the Church: Ps. 10: "The Lord is in his holy temple." And from any of these temples he heard: 3 Kgs. 8: "If anyone shall know the wound of his heart, and shall spread forth his hands in this house, you will hear in the place of your dwelling." And not only does he say the prayer was heard, but also the cry; therefore he says, "and my cry before him entered into his ears." And he says "before him," that is, in his sight, because he sees all things: Ex. 3: "Seeing I have seen the affliction," etc. Or "before him," that is, in his good pleasure; or in the heart, where he alone beholds: 1 Sam. 16: "Man sees those things that appear, but God beholds the heart." "And it entered into his ears," by acceptance: Jas. 5: "Their cry has entered into the ears of the Lord." Or "into his ears," that is, into his clemency: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds."
[86909] "It was moved." Above the Psalmist treated the affection conceived from the benefits of deliverance; here he treats the power of the deliverer. The power of an agent is shown from the agent's effect; and the things said here can pertain to a twofold effect of God: namely to the one shown in corporeal things, and to the effect of redemption. And perhaps more truly to both, because the things said here under the figure of corporeal things are spiritually fulfilled through the effect of redemption. Now the effect of divine power is most manifestly shown in corporeal things, because spiritual things are less known to us; and especially in those things that people wonder at; and these are the disturbances of the elements, namely earth, air, water, and fire. Therefore this part is divided into three parts. First he shows God's power in the effects that concern the earth. Second, in the changes of the air. Third, in the changes of the waters. The second, at "he inclined the heavens." The third, at "the fountains of waters appeared." But if it is referred to the mystery, it is divided into two. First he shows the fruit of the divine redemption accomplished through Christ. Second, the manner of it, at "he inclined the heavens." The first is divided into two. Referring to the first, he first treats the effect of the earth, which comes from below. Second, of that which ascends from above. If mystically, then a twofold effect of redemption is shown: namely the repentance of sinners, and the devotion of the just, at "there ascended." But according as it refers to the corporeal effect from below the earth, the most wondrous effect is the earthquake, etc. Here he touches on three things. First, the disturbance itself. Second, what makes it wondrous. Third, its cause. He says therefore, "The earth was moved and trembled." Something is moved in two ways. In one way something is moved from place to place, and thus the earth is not moved. In another way, in the manner of trembling, and thus what makes the earthquake wondrous is the shaking of the mountains; for if soft earth were moved, it would not be remarkable, but when the mountains are moved, then it is wondrous. And therefore he says, "they were disturbed," because they seem to have lost their stability. The first cause is the divine will; and he expresses this metaphorically when he says, "because he was angry with them," namely God. Just as when a lord is disturbed, those who attend him tremble, so at God's disturbance all things are disturbed. Mystically, the disturbance of people toward repentance is signified by this. Also, among them some are lesser, and these are signified by the earth; hence he says, "the earth was moved and trembled," that is, those who were formerly sinners and earthly: Is. 51: "You have made your heart as the ground, and as a way for those passing through." This was moved by affection from earthly things to heavenly things, and this from the trembling conceived from fear of punishments: Is. 26: "From your fear, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." Some are great, and these are called mountains, that is, those who are proud in the world. They were moved by the coming of Christ. The foundations of the mountains are those things in which they are established, namely riches, powers, and honors: Ps. 45: "The mountains are carried into the heart of the sea" -- that is, they are disturbed when adversities come; and afterward they are completely moved: Is. 23: "The Lord of hosts has purposed this, to pull down all the pride of glory, and to bring to disgrace all the renowned of the earth." All kingdoms and powers that have a beginning will have a decline. The reason is "because he was disturbed at them." This can be understood in two ways. If of the wicked, there is no doubt that by the vengeance of God, which is called wrath, they will be overthrown. If of the good, that is, because the wrath of God was made known to them, therefore they are converted. For it was made known through him: Rom. 1: "The wrath of God is revealed from heaven against all ungodliness and injustice of those who hold the truth of God in injustice."
[86910] "There ascended." Here, expounding corporally, the effect from above is set forth. Now the effect of the earth from above is when the earth is burned by celestial fire in some part of itself; and regarding this he does two things. First he touches on the matter itself. Second, the kindling of the fire and the burning. Its matter is dry smoke dissolved and ascending until it is inflamed; and therefore he says, "smoke ascended in his wrath," that is, by his will, that is, God's, by which he thus punishes. "From his face," that is, from his power, "fire blazed forth," that is, was kindled; "and coals," that is, combustible matter, were set ablaze here. Mystically, two things are signified by this: namely the devotion of prayer and the inflammation of charity. "There ascended": and from this the wrath of God against sinners is considered. "Smoke ascended," of devout prayer: Rev. 8: "The smoke of the incense ascended," that is, of the fire of charity. "From his face," that is, Christ's, "it blazed forth": Lk. 12: "I came to cast fire upon the earth." "Coals were kindled by him," namely those receptive of kindling. A coal once had fire; so a person from the beginning had charity, but was extinguished; but these were kindled by Christ. Also coals that are not moist are thus kindled, but moist ones are not -- like those moist with the flow of carnal things: Ps. 119: "Sharp arrows of the mighty with coals," etc. "The earth was moved and trembled; the foundations of the mountains were disturbed and were moved, because he was angry with them." God is said to be angry because he bears himself in the manner of one who is angry, not in himself, but as to the effect; now an angry lord makes his servant tremble, and a lion its cub. For which it should be known that the power containing the members is released outwardly and returns inwardly, namely to the heart, as if fleeing and yielding to the imagined evil, or to the power rising against it that it cannot resist, and the members tremble, just as a wall trembles when its foundation is shaken. For the soul contains the body and is, as it were, its foundation; and a part of the soul sustains a part of the body. Hence when the foundation is shaken, the wall is shaken; and when the power is disturbed, the member is disturbed. Thus therefore the effect of anger in an animal is trembling. Now an animal is said to tremble when a part of it is shaken while the whole remains in the same place; and similarly, because this occurs in an earthquake, the earth is said to tremble by likeness to animals. For God is said to be angry at the earth in an earthquake. Or thus: in a human being there are four things: namely reason, sensitive powers, nature, and the body. But in the world there are God, angels, animals, plants, and elements. For we see that when an evil is imagined which the body cannot resist, the body immediately trembles -- not from cognition, but by a certain natural order or naturally, inasmuch as the power of the imagined evil is stronger. And similarly, when God turns his power upon the earth, although it does not know wrath, it naturally trembles. "The foundations," that is, certain cavities or hollow earth, which when moved cause the mountains to shake. "Because he was angry," etc. The first cause is the will of God or his power willing to act upon them; but he does this through secondary causes, so that all secondary causes are compared to the earth as the imagined evil moving the members. "Smoke ascended." Note here that according to the Philosopher, from moist earth a warm and moist vapor is released by the power of the sun's heat; but from dry earth, a dry and warm vapor; and naturally the second ascends higher than the first. For the latter is likened to fire, the former to air; and this vapor the Psalmist calls smoke, according to its warm and dry quality. The Philosopher, however, calls it the matter of combustion. For this vapor, carried aloft, with a slight increase of heat, is kindled in a circular motion. This dry smoke, if it has length and breadth, after it is kindled, is called a flame. For a flame, according to the Philosopher, is the burning of a dry exhalation. If it has length only, it is called a "daly" or firebrand, and "aegibes" or goats, and stars. A "daly" is when that combustible matter is long and continuous without scintillation. "Goats" is the name when there is scintillation, that is, when it seems to leap and run about, like goats. "Stars" is when the matter is discontinuous and seems to fly like stars; and this has the least matter. There is also another kind of star, which is cold expelling heat; and such stars do not seem to fly but rather to be cast down, as the Philosopher says; and they are generated not from entirely dry smoke, but from a vapor that is more moist and warm, which by its nature does not ascend as high as the dry, as has been said. And because it is dry, it is affected by the cold and repelled, and is projected downward. And this happens during the day and in clear weather; otherwise it would be extinguished by the density and moisture of the air. And because it is seen during the day, this is a sign that it is near the earth. Now it is kindled in two ways: by continuation, as an upper flame kindles a lower lamp; or by motion from cold and compression, or the concentration of heat. Thus he says, "smoke ascended," that is, dry exhalation, "in his wrath," that is, by the will of him who wills to act upon it. "And fire," that is, that smoke which is called fire also by the Philosopher at the beginning of the Metaphysics, as it were because it does not have a proper name -- just as moist exhalation is called vapor; but it is called fire because it is disposed to ascend and because it is warm and dry like fire. For "this fire blazed forth," that is, was kindled, namely by God as by the first cause; and this kindled fire is called a firebrand, flame, and star -- stars, I say, generated in the first way, as was said. "And coals were kindled by him," that is, stars generated in the second way. Or thus: "The earth was moved," etc. A dry vapor raised from the earth by the power of the sun's heat is sometimes thin, and then it is raised higher and produces intensification, as was said above. Sometimes on the surface of the earth it is somewhat thicker; hence, repelled by the cold, it does not ascend as high, and becomes wind. Sometimes a thicker dry vapor is raised within the earth, which on account of its thickness and the solidity and depth of the earth does not expire outward, but is enclosed in the earth and collects in some cavity of the earth similar to itself, and is compressed by some body not similar to it in kind, and thus is agitated in the bowels of the earth; and thus it moves it. Nor is this surprising, since we see the wind making waves like mountains in the sea, and on land uprooting trees and causing buildings to collapse, and in the air producing the greatest tempests. That wind is the cause of earthquakes is indicated by the fact that before an earthquake there is usually calm from winds; but after an earthquake there are winds. The matter of the earthquake, refined by the heat of the sun, expires from the earth, and thus the earthquake ceases and wind arises. The cause of the earthquake is the driving of one wind by another; and for this reason it cannot occur in the whole earth at once, but lasts for up to two hundred miles at most, as Seneca says. And he says that an earthquake separated Sicily from Calabria and Spain from Africa. And it lasts sometimes for forty days, sometimes for a year. Also note that solid earth from which vapor cannot exit outward is apt to be moved quickly; for earth that is of a stony nature is not easily moved and shaken. Nevertheless, it must be porous on some side, so that vapor may enter; so that it enters through the pores and is contained by the solidity. And if you say that if it enters it cannot exit, it should be said that this cannot always happen, because sometimes the entry and rising of vapor to that place continues uninterruptedly. And again, because heat does not go downward, the ocean wave cooperates in this by closing the pores and, as it were, reclosing them below against the cold. Hence cavernous places near the sea frequently produce earthquakes. Also note that this vapor continually exits from the earth to some extent, and therefore during earthquakes, animals that carry their heads near the ground are often infected by that poisonous vapor exiting from the earth.
[86911] "He inclined." Here he treats of the winds. Note that the matter of wind is a dry vapor or exhalation that is heated but not so refined that it can ascend to the highest place, nor so heated; hence it is impeded by the cold, thickened, and repelled downward. And this, repelled, moves the air. Nevertheless, it has enough warmth that it is not so overcome by the cold as to be converted to earth; and it is called haze, and is said to be "under his feet," because it is not as high as that which is kindled into flame. But sometimes it is not immediately repelled, but agitates the clouds, because it is not totally overcome nor does it return directly downward to the earth; and on account of this tortuous motion, it strives, as it were, to ascend upward but cannot because of the repulsion. And this is what he says.
[86912] "And he flew." Here he treats of the changes of the air according to corporeal effects; and there is a threefold change: namely in winds, in clouds, and in thunder; and he treats of each. Regarding the first he proposes three things. First, the efficient cause of all these changes. Second, the matter. Third, the manner. Now the cause of all these is the celestial body, which by its motion causes these alterations of the air; and therefore he says, "he inclined the heavens," that is, he directed the power of the celestial bodies toward these effects, because they have this from God. "And he descended." Although God, remaining immovable, works all things, he is nevertheless said to move through his effect, inasmuch as he produces mobile effects. Wis. 7: "Wisdom is more mobile than all mobile things." And according to this he is said to descend, inasmuch as he causes the power of the heavens to descend. The matter of the winds is haze, or dry smoke, not so thin that it ascends all the way to fire, but subsisting; and he says, "under his feet," that is, under his power; and all of it is from God. The manner: "He ascended upon the Cherubim." It should be noted that the Jews imagine that just as a king has a chariot, so God also has a chariot, which is the Cherubim; and they imagine God as corporeal and similar to the Cherubim. And therefore in Jerome's Psalter it is said even word for word, "He rode upon the Cherubim." And these have a false imagination, because the things said figuratively in Scripture are signs of spiritual truth. Now divine wisdom is said to move inasmuch as it causes motion in mobile things. But whatever God causes in these lower things, he causes through the ministry of spiritual creatures; hence Augustine says that God moves corporeal creatures through spiritual ones. But the spiritual creature does not do this by its own power, but with God presiding. And the Cherubim are said to do this especially because the name is interpreted as "fullness of knowledge," and God does all things through his knowledge. And he is said to be "above the Cherubim" because God's knowledge exceeds that of the angels. And therefore God does this, "flying," that is, causing to fly. And through the Cherubim, that is, through his knowledge, and above them whom he exceeds. And he said "he flew" because the motion of the wind is not uniform; and he says "the wings of the winds" on account of the swiftness of their motion. Mystically, the mystery of the incarnation is set forth here. And first the incarnation of Christ is set forth, through which he went out and came into the world. Second, his ascension, by which he went to the Father, at "he ascended upon the Cherubim." Third, those things that were done in the Church after Christ's ascension, "and he made darkness." He says therefore, "He inclined the heavens and descended," etc. If some great person shows humility to some lowly person from a village, he is said to do an injury and abasement to the whole place over which he presides. So the Son of Man is said to humble himself and incline the heavens, because he willed to come to us in humility. "He descended," that is, he appeared visibly: Bar. 3: "Afterward he was seen upon earth and conversed with men." 1 Jn. 1: "What we have seen and heard and our hands have handled of the word of life." He descended therefore by humility, taking on human flesh, dying, and teaching humble things. Or "he inclined the heavens," that is, the preachers, "and descended," making them say things comprehensible to men. "And haze," that is, the devil and all the wicked, "under his feet," that is, Christ's: Ps. 109: "I will make your enemies your footstool." Of the ascension he says, "He ascended upon the Cherubim." Eph. 4: "He who descended is the same who ascended above all the heavens, that he might fill all things." "Above the Cherubim," that is, above the orders of angels: Eph. 1: "Setting him at his right hand in the heavenly places, above all principality and power and virtue and dominion," etc. "And he subjected all things under his feet, and gave him as head over all the Church, which is his body." Jer. 32: "O most mighty, great, and powerful, the Lord of hosts is your name, great in counsel and incomprehensible in thought." And he says especially "above the Cherubim," because he not only ascended so as to be superior to them, but because he is incomprehensible to them. "He flew, he flew" -- a double flight is understood here. First, inasmuch as his fame after the ascension grew throughout the whole world in a short time; hence he says, "upon the wings of the winds," that is, more than feathers that are scattered by the impulse of winds, because in a short time, before three years: Ps. 18: "Their sound has gone forth into all the earth," etc. Because before the destruction of Jerusalem. Or "he flew," etc., ascending into heaven, made invisible, and "he flew" from our sight: Acts 1: "A cloud received him out of their sight." Likewise "he flew upon the wings of the winds," that is, above the knowledge of the angels: Ps. 103: "Who makes his angels spirits," etc. Hence it is said in the Book of Causes (ch. 5) that the first cause is above all narration; and tongues do not fail in narrating it except because they fail in narrating its being, because it is above every cause. And the Commentator says that there is no judgment or cognition of it. "And he made darkness," etc. As was said, the things introduced here to show the wondrous power of God by which David was delivered can be referred to corporeal effects in figure and to spiritual ones in mystery. First, therefore, the Psalmist introduces, according as it is expounded regarding corporeal effects, the excellence of divine power in the air, and this in three ways: namely with respect to winds, with respect to rains and clouds, and with respect to lightning. And since the winds were treated above, we must speak of the rains in the air. According to clouds and rains, therefore, we find a twofold change in the air: one from clear to cloudy, another from cloudy to clear. First, therefore, he sets forth the first change. Second, the second, at "before the brightness." Regarding the first he does three things. First he shows the darkness of cloudy weather. Second, he employs a simile. Third, he sets forth the cause of the darkness. He says therefore, regarding the first: "He made darkness his hiding place." It is said that God dwells in heaven. Hence when the clouds hide the sky, God seems to dwell in concealment: Ezek. 32: "I will cover heaven with a cloud." And he puts the simile of a tent; and therefore he says, "Round about him is his tabernacle." For a tent is set up and taken down, like clouds. He says, "Dark water in the clouds of the air." Next he treats of the second change. "Before the brightness," etc., and he uses this simile: when light comes, darkness is expelled; and thus, when God shows his light, the darkness of the mists flees. And therefore he says, "Before the brightness in his sight the clouds passed away, before the brightness of the light from your face the clouds passed away," just as by the brightness or splendor of the sun clouds flee and melt, as is said in the book of Meteorology. Firebrands are set forth in the passing of the clouds, because hail and lightning, or fire, have a similar cause of generation. The ancients indeed say that they are generated in the highest place, which shows that a stronger congelation is caused by a stronger cold. Hence snow requires more cold than water; rain and hail more than snow; and the cold can be so great that it immediately condenses into hail; sometimes first into water and then into hail. And they say that vapors raised higher are greatly congealed, and therefore large hailstones are generated. But the Philosopher says to the contrary that they would be larger on the mountains and in winter; the contrary of which we see, because they are larger in valleys and occur in spring and autumn, and are generated in a nearby place. Likewise, according to the Philosopher, they sometimes come angular, which is a sign that they come from nearby, for the angles melt more quickly. Hence it should be known that it is natural that an opposite acts more strongly upon its opposite. Now it is certain that in the clouds cold and heat are mixed; therefore when the surrounding heat of the air compresses the cold that it cannot consume, then the cold acts interiorly while the heat surrounds it on the outside. Now falling firebrands have a twofold cause of generation: one through smoke ascending above to the place of inflammation, which is inflamed; and thus according to the inflammation it descends until it finds combustible matter. And he touched on this when he said, "Coals were kindled by him." And here he touches on another mode, which is through contrary resistance. In a cloud there is sometimes something hot, and this is compressed inwardly by the exterior cold and is multiplied, so that it brings along thick matter and falls; and therefore coals, fire, and hail have a similar generation, namely compression of cold or heat, as was said. He says therefore, "Before the brightness in his sight," etc. And these passed away together with the coal and hail, which are generated from clouds, as was said.
[86913] Here he treats of the third change. And first, of thunder. Second, of lightning, at "he sent his arrows." It should be known that the Psalmist speaks here according to this likeness: that whatever happens in the sky is attributed to God. Hence he takes the sound heard in the sky as though it were the voice of God. Now there is a twofold sound in the sky. One is thunder; and this, although some say it is the extinction of fire in a cloud, the Psalmist rejects and says it is produced by the clash of winds -- and so also are the clouds. And therefore the Psalmist says, "The Lord thundered from heaven." Also, sometimes thick clouds from which hailstones are generated sometimes produce a sound; hence the Philosopher says that sometimes before hail there is a crashing of clouds, sometimes not. For just as a hot and dry vapor expelled by the cold, splitting the cloud, makes a sound, as is evident in lightning, so a moist vapor congealed into hail and expelled by the heat splits it to some degree and makes a sound. And therefore he says, "The Most High gave forth his voice," that is, he manifested his power. And there follows, "hail and coals of fire," which are generated from these clouds, as was said. Or thus, "he thundered from heaven." Note that sometimes moist vapor ascends to a higher place; and because it is of the nature of water, moist impressions are made from it, which are fog, dew, haze, rain, hail, snow, and the like. Now these are diversified sometimes by diversity with respect to the thinness and thickness of heat and cold. For sometimes dry vapor ascends; and if it alone ascends, it makes winds; but if that dry vapor is contained in moist vapor, then when the moist vapor ascends upward and begins to thicken because of the cold, the dry vapor enclosed in that moist vapor causes great agitation and is inflamed -- for such vapor is quickly inflamed, as can be seen in vapor that comes from a person's belly -- and this inflammation is the cause of lightning and flashing. Now the dry vapor, agitated in the interior of the clouds, makes a manifold sound. Also, if thus inflamed it strikes the sides of the cloud and does not split it, then it gleams but not clearly, just as if someone were to see some brightness through a cloth; for the cloud is somewhat transparent, hence it is somewhat visible. And it sounds like the sound of a flame in the middle of a fire. Sometimes also, without inflammation and consequently without flashing, there is a sound, as if rumbling; and this happens when it strikes, uninflamed, the sides of the cloud. But if it strikes the sides and splits them, yet with some difficulty, and this in the thicker part of the cloud, then there is a terrible sound, as if someone were tearing a cloth of immense width; and then the appearance of the lightning or flashing is curved, because it does not go straight out of the cloud, as was said. Sometimes it splits the cloud with great force and almost instantly, and all the vapor goes out at once; and then it sounds like an inflated bladder, or as if a blown-up bag were burst over someone's head, and it strikes the air with the strongest percussion. Sometimes that dry vapor increases from inflation and, seeking a larger place, causes the cloud to dissolve suddenly, sounding like green wood crackling in fire, or especially like eggs; and this is most apparent in chestnuts, which, when placed in fire and the moisture begins to be released and seeks a larger place, break the resisting shell and exit with force and a great sound. Sometimes also, unable to exit, it is extinguished; and it sounds like red-hot iron extinguished in water, which sound the Philosopher calls "hissing" or "sizzling." Sometimes also that vapor makes various openings in the thinner parts of the cloud, and then it makes a kind of whistling sound, like wind when it exits through openings. Sometimes before it is kindled it bursts from the cloud, and then it sounds like blacksmith's bellows when they blow.
[86914] "Lightnings." Here he describes the movement of lightnings and compares them to an arrow on account of the vehemence of the wind by which they are moved. "And he scattered them," namely the sinners, who are sometimes moved by them; for according to the diversity of winds there is a diversity of lightning's motion. For just as above, when he was treating the manner of the winds, he said "he flew, he flew," etc., to show the diverse manner of the winds, so here he says "lightnings," etc., to show the diverse motion of lightnings. He says "he disturbed them," because Pliny says (Book 2, ch. 12) that there are auguries according to lightnings, because sometimes it is a good sign, namely when they come from the east; sometimes it is not good; and therefore people taking auguries are disturbed on account of presages of future things.
[86915] "And the fountains appeared." Here he treats of the generation of waters, which emanate from certain sources called springs, from which all generation of waters comes. Now these are generated in two ways. Sometimes from a customary and natural cause: just as vapors are raised above the earth and from this elevation are cooled above and descend and become rains, so also from the interior heat of the earth, when vapors do not exit, they collect and are resolved into water and become springs of water. Just as rains are generated in the air, so springs are generated in the earth; and therefore around mountains from which vapors do not exit, springs arise. And this is what he says, "The fountains of waters appeared." Sometimes springs are generated from the subversion of the earth by an earthquake, from whose disturbance veins of water submerged in the depths of the earth appear; and therefore he says, "And the foundations of the world were revealed." The Philosopher says: subversion is from wind enclosed within, just as wind in the air stirs up the air. But when wind is retained, there is an earthquake; and both kinds of wind seem to be the wrath of God. And therefore he says they were made through the earth, as in an earthquake. Mystically, according to spiritual effects: and just as above the mystery of the incarnation was shown, signifying the incarnation itself through which he descended and the ascension, so here are designated the things that followed after. First, therefore, he shows his concealment. Second, the gathering of the Church, at "round about him." Third, the preaching of the apostles, at "dark water." Regarding the first he says, "He made darkness." The Gloss distinguishes darkness in four ways. First, his humanity: Ezek. 32: "I will cover the sun with a cloud." Is. 45: "Truly you are a hidden God." Second, the sacramental species, such as Baptism and the other sacraments, in which divine power operates secretly. Third, he was hidden in the faith of the faithful: 2 Cor. 5: "While we are in the body, we are pilgrims from the Lord." Fourth, he works secretly through the wicked, who are darkness: Jn. 1: "The light shines in the darkness, and the darkness did not comprehend it." Sometimes the wicked are permitted to do something against the saints; but while these darknesses exist, "his tabernacle," that is, the Church, "is round about him": Ps. 45: "The Most High has sanctified his tabernacle." Rev. 21: "Behold the tabernacle of God with men," etc., through faith and charity, inasmuch as they cling to him as a mediator, who favors them equally, as the Gloss says. "Dark water in the clouds of the air." Here he treats of the preaching of the apostles. And first he sets forth the quality of the preaching. Second, the condition of the preachers, at "clouds." Third, the effect of the preaching, "the fountains of waters appeared." He says therefore, "dark water," that is, doctrine, "in clouds," that is, in the prophets and preachers. He calls them clouds because, raised up from earthly things, they rain down the word of God from the clouds: Is. 60: "Who are these that fly as clouds?" etc. And Is. 45: "Drop down dew, you heavens, from above, and let the clouds rain the just one." Or he says, "in clouds of the air," that is, apostles raised up from the earth: Is. 5: "I will command the clouds not to rain upon it." And the apostles are called dark water in comparison to the brightness, that is, Christ, who will appear to those seeing him: 1 Cor. 13: "We see now through a mirror in an enigma, but then face to face." Or otherwise, and thus it should be punctuated: "Dark water in the clouds of the air; before the brightness in his sight the clouds passed away"; then follows "hail and coals of fire," etc. And a twofold doctrine is distinguished: namely that of the prophets, and this is obscure, because it has a veil, as is said in 2 Cor. 3: "Until this present day the same veil remains in the reading of the Old Testament, not being lifted, because it is made void in Christ." Therefore it is said, "dark water in the prophets," that is, doctrine. But the doctrine of the New Testament is clear; and therefore he says, "before the brightness"; the whole is one phrase, that is, bright, because, as is said in Eph. 3: "In other generations it was not known." Ps. 147: "He has not done in like manner to every nation." Next he treats of the teachers themselves, and they are compared to clouds, arrows, and lightnings: to clouds as preachers. And he says three things. First, their passing; "clouds." The quality of their preaching: "hail and coals of fire." The authority of their preaching: "he thundered." "Clouds," that is, the apostles, "passed away," from the Jews to the Gentiles: Job 37: "The clouds spread their light, which wander about wherever the will of him who governs them shall lead them." Acts 13: "It was necessary that the word of God should first be spoken to you, but because," etc. Hail harms fruits and flowers greatly, and their preaching was like the hail of threats. "And coals of fire," that is, words that inflame. And the authority, because the Lord spoke through them. Hence, "The Lord thundered from heaven," that is, to the apostles themselves he thundered words of threat. Mt. 10: "For it is not you who speak, but the Spirit of your Father who speaks in you," etc. "And the Most High gave forth his voice," namely of gentleness, inflaming: Jas. 1: "In meekness receive the implanted word," etc. And the first follows from the word "hail," and from the second, "coals of fire." Or otherwise: "he thundered" over Christ: Jn. 12: "A voice came from heaven saying, 'I have both glorified and will glorify again.' The crowd that stood by and heard said that it had thundered." "And the Most High gave forth his voice" in the transfiguration. Lk. 3: "This is my beloved Son." "He sent his arrows." Here these teachers are compared to arrows on account of the fervor of the Holy Spirit in them: Is. 49: "He has made me like a chosen arrow." And Is. 27: "Those who will come forth with force from Jacob and fill the face of the world with seed." "And he scattered them," because to some they were the fragrance of life unto life, to others the fragrance of death unto death. 2 Cor. 2. "He multiplied lightnings." He says this on account of the clarity of the miracles: Job 38: "Will you send lightnings, and they will go, and returning will say to you, 'Here we are'?" "And he disturbed them," that is, he made them marvel. In Acts 3 it is said of Peter's miracle that they were all filled with wonder and amazement at what had happened. "The fountains appeared." Here the effect of the preaching is set forth. And first the effect is set forth. Second, the principle, "from your rebuke." And there is a twofold effect. One is shown when he says, "The fountains of waters appeared," that is, the teachings of wisdom: Is. 41: "I will open rivers on the bare heights and fountains in the midst of the plains; I will turn the desert into pools of water, and the pathless land into streams of water." Also Is. 12: "You shall draw waters with joy from the fountains of the savior." Or the gifts of the Holy Spirit: Zech. 13: "There shall be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner and of the unclean." The other effect is set forth when he says, "The foundations were revealed," namely the holy patriarchs, upon whom our faith is founded, because what was said or done figuratively in them was revealed through the apostles. Now the beginning of these things is when Christ began to rebuke: Mt. 4: "Do penance, for the kingdom of heaven is at hand," etc. Lk. 13: "Unless you do penance, you shall all likewise perish." "From the breath of the spirit of your wrath," when he inspired that we should all be troubled against sins.
[86916] "He sent." Above the Psalmist treated the power of the deliverer; here he pursues in order the benefit of deliverance. And regarding this he does two things. First he gives thanks for deliverance regarding past things. Second, regarding future things that he hopes for, at "and I shall be spotless with him." Regarding the first he sets forth three things. First he narrates from what he was delivered. Second, the deliverance itself, at "and he became." Third, the cause of deliverance, at "he saved me." Regarding the first he does two things. First he shows himself delivered from great tribulations. Second, he explains how the tribulations were great, at "he rescued me." The Gloss says according to the letter, "he sent from on high"; as if to say: God is powerful, because he does all the aforesaid things, namely moving, etc., thundering, etc., having supreme power. "And this from on high," namely by his power, "he took me," snatching me away, "and received me," that is, raised me up, protecting me "from many waters," that is, from many tribulations. Ps. 33: "Many are the tribulations of the just, and from all of them," etc. Sir. 51: "You delivered me from the gates of tribulations that surrounded me, and from the pressure of the flame that surrounded me." Mystically, God sent his own Son "from on high," that is, from heaven: Jn. 6: "I descended from heaven, not to do my own will," etc. This is what was asked: Ps. 143: "Send forth your hand from on high." "And he delivered me from many waters." Ps. 18: "From the highest heaven is his going forth," etc. Or the Holy Spirit: Lam. 1: "From on high he sent fire." "And he took me," the infirm, to heal me. "And he received me from many waters," namely of Baptism, or from the multitude of sins. Or "he sent from on high," that is, his grace to just men: Jas. 1: "Every good gift," etc. "And he took me" to repentance: Is. 40: "Like a shepherd he will feed his flock, with his arm he will gather the lambs," etc. Hos. 11: "I was like a nurse to Ephraim, I carried them in my arms." Or of the peoples, because the faithful were taken from the multitude of the nations.
[86917] "He rescued me." Here he proves how the tribulations are many. And first from the condition of the enemies. Second, from their persecution, at "because they were strengthened." The condition of the enemies is very harmful, because they are powerful and hating; hence, "he rescued me from my most powerful enemies and from those who hated me." The powerful ones mystically are carnal sins: Sir. 18: "If you give your soul its desires, it will make you a joy to your enemies." Is. 49: "Shall the prey be taken from the strong?" Those who hate are the demons. Ex. 1: "The Egyptians hated the children of Israel." Ps. 88: "I will strike his enemies before his face," etc. Next the persecution is set forth. A person can be freed from enemies in two ways: either by not allowing himself to be conquered, or by fleeing. But he excludes both from himself. First, because they were strong and strengthened, that is, multiplied, and overcame him, nor could he flee; and this is what he says, "they anticipated me," blocking the way to flee: Lam. 4: "Our persecutors were swifter than the eagles of heaven; they pursued us over the mountains." And this "in the day of affliction," because a person is weaker when he is afflicted: Lam. 1: "All her persecutors overtook her in the midst of her straits." He sets forth the double help of the deliverer. First against prevailing enemies; hence he says, "and the Lord became my protector," so that they may not harm me: Ps. 63: "You have protected me from the assembly of the malignant," etc. Second, against the cunning; hence there follows, "he brought me forth into a broad place," out of the narrow place in which I was, not knowing what to do, giving me ways to know what to do. Or into the breadth of charity: Ps. 118: "Your commandment is exceedingly broad." The cause of deliverance is twofold: namely divine grace and human merit. Hence he says, "he saved me because he willed me." This is the most powerful cause of deliverance, namely his will: Eph. 1: "Who works all things according to the counsel of his will." And yet subsequently some human merit cooperates there: 1 Cor. 15: "The grace of God in me was not in vain." And therefore he adds, "The Lord will reward me," etc. Where he does three things. First he proposes the merit. Second, in what it consists. Third, he sets forth the way of arriving at this merit. The second, at "because I kept," etc. The third, at "because all his judgments." Human merit consists in two things: namely in doing good and in avoiding evil: Ps. 33: "Turn away from evil and do good." And therefore regarding the first he says, "The Lord will reward me according to my justice," which he himself worked in me: Wis. 3: "The souls of the just are in the hand of God, and the torment of malice shall not touch them," etc. Prov. 11: "To him who sows justice, there is a faithful reward." Regarding the second he says, "according to the cleanness of my hands he will reward me," that is, innocence: Job 22: "The innocent shall be saved, and he shall be saved by the cleanness of his hands." "He shall not be deprived of good things," etc. Ps. 83. Now this justice consists in observing the ways of God: Ps. 118: "I have run the way of your commandments." And therefore he says, "because I kept the ways of the Lord": Job 23: "My foot has followed his steps; I have kept his way and have not turned aside from it." "And because I have not acted wickedly," departing from God, because through sin a person departs from God and is defiled: Ps. 43: "Our heart has not turned back." How did he arrive at this? Because "all his judgments are in my sight." It avails greatly for doing good and avoiding evil to think upon divine judgments: Job 19: "Flee from the face of the sword, because the sword is the avenger of iniquities." "And I kept this, because I did not push away his statutes from me," deliberately sinning: Job 21: "They said to God, 'Depart from us.'" And there follows: "a flood shall come upon them." He who sins from weakness or ignorance easily obtains pardon.
[86918] "And I shall be." Above the Psalmist commemorated the benefit of deliverance regarding the past; here regarding the future, as to hope. And first he commemorates the benefits in general. Second, in particular those he has received and those he hopes for, at "my God, his way is undefiled." Third, he commends divine justice. Regarding the first he does two things. First he proposes a prayer to God. Second, he commends the hope of being heard, at "for you light my lamp." He proposes three things. First, the resolution to persevere in innocence. Second, the merit of retribution. Third, he assigns the reason. The second, at "he will reward." The third, at "with the holy one you will be holy." He says therefore, "And I shall be spotless with him," that is, I will cling to God, because he speaks in the person of himself and of others, some of whom are innocent; and therefore he says, "and I shall be," that is, I will stand and persevere in innocence: Sir. 31: "Blessed is the man who is found without blemish." Or "I shall be spotless with him," that is, I will cling to God: 1 Cor. 6: "He who clings to God is one spirit," etc., keeping yourself from every stain: Job 27: "Until I die I will not depart from my innocence." Some are penitents, and what pertains to them is that they not fall again into sin (and therefore he says, "and I will guard myself from my iniquity"), like a dog that returns to its vomit and a sow that was washed to wallowing in the mud (2 Pet. 2). Sir. 26: "My heart has been saddened over two things, and the third brings anger upon me: a man of war failing through poverty, and a man of understanding despised, and he who passes from justice to sin -- God has prepared him for the sword." Next he sets forth the hope of retribution when he says, "And the Lord will reward me according to my justice." And there is a twofold retribution. One that is given for goods fulfilled; and for this he says, "The Lord will reward me according to my justice." Anselm says: justice is the rectitude of will preserved for its own sake. Or according to a person's works he will render to him: Ps. 62: "He will render to each one according to his works." He says "I will guard myself" and "he will reward," because if a person was at one time just and did works of justice but does not guard himself from sins, or does not preserve himself in works of justice, therefore his merit is dead and he does not deserve retribution: Ezek. 18: "All his justices shall not be remembered." The other retribution is given for benefits; hence he says, "He will reward according to the cleanness of my hands in the sight of his eyes." Sometimes people have only outwardly clean hands, that is, pure works, and to those God will not give a reward; but when they have pure works in the heart, then he will reward. And this is "in the sight of his eyes," not those goods that are in our sight, but in the sight of God: Is. 64: "Eye has not seen, O God, apart from you." And what will he reward? Ineffable joy and an increase of grace, which come from keeping the commandments of God: Ps. 18: "In keeping them there is a great reward." "And he will reward according to the cleanness of my hands," that is, of my works. Now a work is called impure by reason of carnal affection: Is. 1: "Your hands are full of blood." Also by reason of vainglory: Mt. 6: "Take heed that you do not do your justice before men, to be seen by them; otherwise you shall not have a reward." Gregory says: it is great folly to act and to gape for praise, when by the very thing by which one could have purchased heaven, one seeks instead a vain and passing word.
[86919] Next the reason for retribution is set forth; therefore there follows, "With the holy one." Regarding this he does two things. First he sets forth the reason for retribution. Second, he expounds it, at "for you will save the humble people." The first two verses can be understood in two ways. In one way, as speaking to God; and thus the literal sense is, as if to say: You, O Lord, "with the holy one will be holy." And thus he says two things: namely that God is the rewarder and approver of the good. Second, how he is the reprover of the wicked; hence there follows, "and with the innocent," etc. "And with the perverse you will be perverse." Now it should be known that he names the holy, the innocent, and the elect. "Elect" can be understood in two ways. In one way, by God; and this is common to all the saints: Eph. 1: "God chose us before the foundation of the world," etc. In another way, one is called elect who has an excellence of innocence and holiness: Song 5: "My beloved is white and ruddy, chosen out of thousands." If "elect" is taken in the first way, then the second is set forth on our part, and the third on God's part. If in the second way, then he proposes two things that are on our part. The first is the doing of good, which is done for God's sake; and this properly has the character of holiness, because all things that are ordered to God are called holy; and this is what he says: Lord, "you will be holy with the holy one," causing holiness in him: Lev. 21: "I am the God who sanctifies you." Or thus: "You will be holy" effectively, that is, showing that you love and approve holiness. For he does not show himself except through works; for we do not see his substance. Nor is he holy with the holy one in any other way than by showing holiness; for he is not now visible to us, so that we might say he conforms himself to the holy one in outward motions, as a person conforms himself in various ways to various people, especially friends, because every animal loves its like; and what one loves, one rewards. Hence, showing yourself holy, when will you reward, he asks, the works of holiness? "And with the innocent man you will be innocent," effectively and by rewarding. "And with the elect," whom you love, "you will be elect," because you will cause him to choose you: Jn. 15: "You have not chosen me, but I have chosen you" originally. Deut. 4: "He loved your fathers and chose their seed after them." And Deut. 26: "You have chosen the Lord today, that he may be your God, and that you may obey his command; and the Lord has chosen you today, that you may be his special people, and he will make you higher than all the nations, that you may be a holy people." Or "elect," that is, excellently set apart. "And with the perverse you will be perverse," that is, you will permit him to be perverse. Or the perverse are those who do not follow those whom they ought to follow. Therefore he who does not follow the will of God seems perverse. Therefore you act against the will of God, and God acts against your will; as if to say: you want to have blessedness, and God will give misery: Lev. 26: "If you walk contrary to me, I also will walk against you, and I will strike you seven times for your sins." And therefore he says, "with the perverse you will be perverse," that is, acting against the will of the perverse. In another way it can be read as referring the discourse to some person: and thus a person "with a holy person," or with Christ, "will be holy," because you will hear nothing from God except holiness. Sir. 37: "With a religious man, discuss holiness." "And with the innocent you will be innocent," because morals are formed according to one's company: 1 Cor. 15: "Evil conversations corrupt good morals." "And with the perverse you will be perverted." Sir. 13: "He who touches pitch shall be defiled by it, and he who associates with the proud," etc. Next he expounds the foregoing according to the first reading. Why will you, O Lord, be holy with the holy one? Because "you will save the humble people," that is, in this -- that you will save the humble -- you show yourself to be holy with the holy one: Jas. 4: "To the humble he gives grace." Mt. 19: "Let the little children come to me, for of such is the kingdom of heaven." Ps. 137: "The Lord is exalted, and he looks upon the lowly." Why will you be perverse with the perverse? Because "you will humble the eyes of the proud": Lk. 14: "Everyone who exalts himself shall be humbled." Is. 2: "The lofty eyes shall be brought low, and the haughtiness of men shall be bowed down." And he says "eyes," because pride consists in this: that a person raises his gaze to things greater than his capacity: Is. 16: "His pride and his arrogance are greater than his strength." And therefore Ps. 130: "Lord, my heart is not exalted, nor are my eyes lifted up."
[86920] "For you." Here he turns to prayer, as if to say: so just are you. "For you light my lamp." And he does two things. First he gives thanks for a benefit received. Second, he sets forth a petition for one to be received, at "O my God, enlighten my darkness." He says therefore, "You light," etc. This whole passage can be expounded literally in two ways: so that by "lamp" is understood prosperity, and by "darkness" is understood adversity. Just as when a person is joyful, all things seem bright to him; when he is sad, all things seem darkened to him. This therefore is what he says: "For you light my lamp, O Lord," because you have given me prosperity and continually give it. "Enlighten my darkness," that is, if any adversity remains in me, expel it and remove it from me. In another way it can be understood morally, so that by "lamp" is understood the mind or soul of a person: Prov. 20: "The lamp of the Lord is the spirit of man." Therefore the mind of a person is like a lamp of God lit by divine light: Ps. 4: "The light of your countenance is signed upon us," etc. As long as we are without sin, our lamp is lit, that is, our soul shines with the light of grace; but when some darkness of the corruptible flesh remains, it is extinguished: Rom. 7: "I myself with the mind serve the law of God, but with the flesh the law of sin." And this is what he says: "For you light my lamp," that is, because my soul is illuminated by the light of grace. "Enlighten my darkness," that is, remove from me the defects and corruptions through which a person falls into darkness. Or it can be read allegorically, so that the words are said as from the person of Christ or of any just man. In the Church there are many who shine, like the faithful and the saints: Phil. 2: "Among whom you shine as lights in the world, holding the word of life." Also many who are dark, like the unfaithful and sinners: Eph. 5: "You were once darkness," etc. Therefore a person praying for the Church, or the Church for herself, says, "For you light my lamp," that is, the faithful who shine; "enlighten the darkness," that is, the sinners.
[86921] He sets forth his hope of being heard when he says, "for." Here he does two things. First he touches on deliverance from evil. Second, victory over evil. He says therefore: I pray because I hope "in you," that is, in your power, "I shall be delivered from temptation," that is, from whatever tribulation or attack: 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you are able." "And in my God I shall leap over the wall," that is, I shall have victory over sin by the power of God. For then the enemy has victory over a city when he leaps over the wall. This wall is whatever difficulty impedes us from doing good, or the sins that provoke us to doing evil. Jerome says, "I shall break down the wall," because we cannot be in the world without sin: 1 Jn. 1: "If we say that we have no sin," etc. But we leap over it, because we overcome it when we do not consent to its desires.
[86922] There follows, "God." Above he commemorated in general the benefits he expects from God in the future, namely "in you I shall be delivered," etc.; here he pursues them in particular. And it should be noted that he speaks in the manner of one who has adversity and adversaries from whom he hopes for victory; in which there is a threefold degree. First, that he may pursue his fleeing adversaries and destroy them as captives. Second, that he may reign over them, at "and you have girded me." Third, that he may be exalted, at "and you will deliver me." Regarding the first he does three things. First he commends his helper, namely God. Second, he shows how God has already given him certain things by which he is fit to pursue them. Third, he treats of the pursuit. The second, at "God who has girded me." The third, at "I will pursue." The first is divided into two. First he commends God. Second, he proves the commendation, at "for who is God." He therefore commends God for three things: that he is just in deed, true in word, and that he is merciful in coming to aid. Regarding the first he says: I shall be delivered from temptation, while I consider the purity of divine justice, because "my God, his way is undefiled." Again, while I consider his ordering of things, because nothing unjust is in him: Ezek. 18: "Is not my way right, and are not your ways rather crooked?" Or the way of God by which God goes to the soul is undefiled. And this is charity: 1 Cor. 12: "I show you a still more excellent way," that is, so that you may go securely. This is undefiled, because "charity does not deal perversely," that is, crookedly. Or God's way is Christ himself, because "he committed no sin": Is. 35: "It shall be called the holy way, and the unclean shall not pass over it; and this shall be unto you a straight way, so that fools shall not err therein." Or the way of Christ is the Blessed Virgin: Ps. 76: "In the sea is your way" -- this is undefiled: Song 4: "You are all beautiful, my love," etc. Is. 54: "Enlarge the place of your tent." Regarding the second he says, "the words of the Lord." And he speaks in the likeness of gold and silver, which, if pure, is tested by fire. Hence just as gold purified by fire has no impurity, so are the words of the Lord purified: Prov. 8: "All my words are just, and there is nothing crooked or perverse in them," etc. "Tested by fire": Ps. 11: "The words of the Lord are chaste words, silver," etc. And they are said to be "tested by fire," namely of the Holy Spirit: Job 12: "The ear tries words, and the palate of him who eats discerns flavor." No one can test the words unless he has the fire of the Holy Spirit: 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit of God." But because he is true, he will fulfill what he has promised. And for this reason he says, "he is the protector of all who hope in him": Sir. 2: "Who has hoped in the Lord and been confounded?" Next he proves the commendation: because these are his properties -- that he is just, that he is true, and that he is merciful. If therefore these rightly belong to my God, do not seek another. But there is no other God besides him. And therefore he says, "Who is God besides the Lord?" As if to say: no one. Is. 42: "I am the Lord; this is my name." Deut. 6: "Hear, O Israel, the Lord your God is one." In this the Jews differed from others. And because others worshipped the elements of the world, or men, or angels, and these were called their makers; but the Jews worshipped the true God, their maker. He says therefore that he is the God of all creation. Second, that he was specially worshipped by the Jews. He says therefore, regarding the first, "Who is God besides the Lord," namely the maker of all creation? Jdt. 16: "Let every creature serve you." "Or who is God besides our God," specially? 1 Sam. 2: "There is none holy as the Lord, for there is no other besides you, and there is none strong like our God." Ps. 75: "In Judah God is known," etc. He is called "ours" specially by devotion, and worship, and the union of nature, and the assumption of flesh, and redemption. In this the Manicheans are confounded, because he is the God and Lord of visible things, and because the God of the Old Testament is the true God, since there is no God besides him.
[86923] "God." Here he shows how he has fitness for conquering from God, for God sometimes gives someone the power to act well; nor does it suffice unless God protects him outwardly. First, therefore, he shows how God gave power inwardly. Second, how he helps outwardly, at "you have given me the shield of salvation." Three things are necessary for someone to conquer: namely that he be strong: Prov. 31: "Strength and beauty are her clothing." Lk. 11: "When a strong man armed guards his court." That he be agile, and that he be trained in battle; and he says he has these three things. The second, at "who makes my feet perfect." The third, at "who teaches my hands." Regarding the first he does two things. First he confesses that strength was given him by God. Second, the proper use of strength. He says therefore, "God who has girded me with strength for battle," etc. The aforesaid soldiers are girded with arms and a sword so that they may be ready and prepared for combat: 1 Mac. 3: "Judas Maccabeus put on his breastplate like a giant and girded on his military weapons in battle." This is the strength, namely the power that was given me by God, not only in bodily wars but also in spiritual ones, which I would not win without God's power. And therefore he says, "he girded me with strength": Eph. 6: "Be strengthened in the Lord and in the might of his power." Is. 40: "He gives strength to the weary, and to those who are not, he multiplies fortitude and vigor." Or "he girded me" in the manner of a runner, lest he be impeded by the flowing of his garments. Thus the power of God holds back the affection lest it flow toward earthly things. And therefore there follows, "and he made my way spotless": 1 Sam. 25: "Blessed be God, who kept his servant from evil." Ps. 118: "Blessed are the undefiled in the way." Or this way is the way of charity, which does not deal perversely, as was said above.
[86924] "Who." Here agility is set forth, which is necessary for fighting. 1 Sam. 24 says that Saul went out against David over the most precipitous rocks, which are passable only by deer; as if to say: God conferred such agility upon me that I went like a deer over the mountains. "And upon the heights he has set me." On steep mountains human footsteps are not firmly planted, but God gave him such grace that he did not slip on them. Mystically it is read thus: a deer crosses thorns and forests without injury; so the spiritual affection passes through without injury and infection from evil things and the pleasures of the world: Gen. 49: "Naphtali is a deer let loose, giving beautiful words." Is. 35: "Then the lame shall leap like a deer." "And upon the heights he has set me," that is, he has fixed my mind upon heavenly things: Hab. 3: "Upon my high places the conqueror will lead me." Next military training is set forth; hence he says, "who teaches my hands for battle." Military training is acquired through knowledge and perfected through exercise. First, therefore, he seeks knowledge or training, because this training is necessary for soldiers. Prov. 24: "War is begun with planning." But this one, taught by God, says regarding the second, "you have made my arms like a bow of bronze," that is, you have given me arms that are, as it were, indefatigable for fighting. Or "who teaches," etc., that is, against vices and demons, he teaches us to work to overcome enemies who try to close the gates of heaven. Then, changing the person, he says, "you have made," etc. Another reading has, "you have broken the bow of bronze," that is, my arm. Ps. 143: "Blessed be the Lord my God, who teaches my hands to fight," etc. Note that the excellence of agility and the excellence of strength are found in lions, which from excessive dryness have no marrow in their bones; and these things occur from a great inequality of the mixed elements, and therefore they live a short time; and this is not fitting in a person on account of his activities. Hence such things are said to have been given to David as a special gift, as is said in Sir. 47: "He played with lions as with lambs, and with bears he did likewise as with their lambs." And similarly, the skill of fighting was given to him by God through grace, mystically. We must be trained in spiritual warfare. Sir. 11: "Many are the snares of the deceitful," which we cannot escape unless we have both training and divine help. Job 39: "The glory of his nostrils," that is, the demon's, "is terror; he despises fear and does not yield to the sword." 2 Cor. 4: "Although he who is our outward man is corrupted, yet he who is the inward man is renewed day by day."
[86925] "And you have given." Here he shows how the aforesaid things given to him are preserved by God outwardly; hence he says, "you girded me with strength," and yet "he protects me; and you have given me the shield of your salvation," that is, you have protected me for salvation, because the aforesaid things do not suffice unless the protection of God is present. Ps. 63: "You have protected me, O God, from the assembly of the malignant," etc. "And your right hand has upheld me," that is, the favor of your grace strengthened me in battle. Of this battle, Ezek. 3: "The hand of the Lord was with me, strengthening me." Or "your right hand," that is, your Son, "has upheld me," that is, has assumed my nature. Or "me," the weak one, to heal me. "And your discipline has corrected me unto the end," that is, finally and perfectly. Prov. 3: "Whom the Lord loves he corrects and chastises, and as a father he takes delight in his son." Hence "your discipline has corrected me unto the end." Regarding the second he says, "discipline," etc. It sometimes happens that someone doubts, and sometimes errs. But that one, namely God, corrects errors; hence "your discipline has corrected me unto the end," as was said above. Likewise, he directs the doubtful: "and your discipline itself will teach me." Ps. 118: "Teach me goodness and discipline and knowledge." Regarding the third he says, "You have enlarged my steps beneath me," as if giving agility, and in it he fosters those who have wide steps when they are not constricted. Or spiritually, when the heart is prompt through charity toward the good. Ps. 118: "I have run the way of your commandments when you enlarged my heart." "And my footsteps have not been weakened," because he does not fail. Or "footsteps," that is, the signs that are left along the way.
[86926] "I will pursue." Above the Psalmist set forth his fitness for conquering; here he treats of the victory, how he pursued those who fled. And regarding this he does two things. First he sets forth the manner of pursuit; second, he shows the inability to resist, at "I will break them, and they shall not be able to stand." Regarding the first he does three things. First he shows the pursuit to be just; second, effective; third, persevering. Just, when he says, "I will pursue my enemies" -- not friends, but enemies. 1 Mac. 3: "Judas pursued the enemies, searching them out, and those who troubled his people he burned with flames." But it does not seem that it is lawful for good men to persecute others. Gal. 4: "As then he who was born according to the flesh persecuted him who was born according to the spirit, so also now." Therefore it belongs to carnal people to inflict persecution, and to spiritual people to suffer it. But it should be said that the motive for pursuing distinguishes the kind of persecution. For some pursue out of love and zeal. Ps. 68: "The zeal of your house has consumed me"; and they do this in order to lead others to the good or to salvation, or to prevent evil. Ps. 100: "Him who secretly slandered his neighbor, I pursued"; and in this way the good pursue the wicked or sinners. Some pursue out of hatred, inflicting evil and impeding good; and in this way the wicked, or carnal people, pursue just men. Ps. 70: "Pursue and seize him," etc. Or "I will pursue my enemies," that is, carnal affections; "I will overtake them," they will not overtake me, according to the Gloss. And he shows how he is effective in pursuing enemies; hence he says, "and I will overtake them." Then the pursuit is shown effective when one reaches the end so as to capture them. 2 Sam. 5: "Shall I go up against the Philistines, and will you give them into my hand? And the Lord said to David, 'Go up,'" etc. And above: "He went on advancing and growing, and the Lord God of hosts was with him." Likewise he shows how the pursuit is persevering, because "I will not turn back," namely from the pursuit of the unjust, "until they fail," that is, until they are consumed. 2 Sam. 1: "The arrow of Jonathan never turned back." Morally, our enemies are the movements of desire that are in us and wage continual wars. Rom. 7: "I see another law in my members, fighting against the law of my mind," etc. We must pursue and overtake and bind these, dominate them and restrain them. "And I will not turn back," that is, I will not cease to pursue, "until they fail" in their rebellion. 2 Sam. 8: "David struck the Philistines and humbled them." But these do not fail in this life; for although they are always diminished, they are never totally eradicated. Ex. 15: "I will draw my sword, my hand shall destroy them." Allegorically it is said of Christ, who pursues our enemies, the Jews and other sinners, punishing them bodily and spiritually.
[86927] "I will break them." Here he excludes their power of resisting; as if to say: they will not resist me, because "I will break them," that is, I will so diminish their forces that "they shall not be able to stand." Ps. 35: "All the workers of iniquity have fallen; they were cast out and could not stand." Job 38: "The exalted arm shall be broken," that is, they will not endure against me, or they will not be able to resist. Lev. 26: "You shall pursue your enemies, and they shall fall before you." And this is so because they will come into my power; and this is what he says, "They shall fall beneath my feet." We also ought to do this concerning evil movements and sins and demons. Mal. 4: "You shall trample the wicked when they shall be ashes under the soles of your feet." Lk. 10: "Behold, I have given you power to tread upon serpents and upon all the power of the enemy, and nothing shall hurt you." Gen. 4: "Its desire shall be under you, and you shall have dominion over it."
[86928] And all this is because "you have girded me." Here he treats of their total abandonment, and he commemorates two things. First, the divine benefit; second, their final destruction, at "and I will grind them," etc. And because the things he has said seem to pertain to his own glory, he therefore attributes them to God. And first he excludes his own power; second, he shows the dejection of the enemies, "you have overthrown"; third, their being deprived of help, at "they cried out." He says therefore: O Lord, you did this for me, "and you have girded me with strength for battle," that is, all the strength I have for fighting is from you, not from me. Is. 40: "He gives power to the faint, and to those who have no might he increases strength and vigor." "And you have overthrown those who rose up against me beneath me." He sets forth the dejection of the enemies, concerning which he said three things: namely flight, "you gave me their back"; diminishment, "I will break them"; and their fall, because "they shall fall"; and he attributes this to God, not in the same order. First he sets forth the fall of his enemies; as if to say: my enemies shall fall beneath me. Is. 40: "Youths shall faint and labor, and young men shall fall in their infirmity." But you did this: "and you have overthrown those who rose up against me beneath me," that is, you took away their power so that they could not resist me. Lev. 26: "Five of you shall pursue a hundred strangers." Second he sets forth the flight of the enemies: "and you have given me the backs of my enemies." Is. 45: "I will turn the backs of kings." Third he treats of the breaking: "and those who hated me you have destroyed," among the nations they did not know. "They cried out." Here he shows that they are completely desolate; hence he says, "they cried out, and there was none to save them," because they had neither the help of men nor of the gods whom they themselves called the creators of things. Jer. 2: "Where are your gods that you have made? Let them arise and deliver you in the time of your affliction." Hence there follows: "They cried out to the Lord, and he did not hear them." Is. 1: "When you multiply your prayers, I will not hear you." But against this: Is. 65: "Before they cry, I will hear." Ps. 90: "He shall cry to me, and I will hear him." And it should be said that when someone cries out with a right intention, whether praying or crying, then he is heard, and God approves and hears his prayer. Jn. 9: "If anyone is a worshipper of God," that is, with a right intention, "him he hears." But when someone cries out to God with a simulated and feigned prayer, he does not hear. Jas. 4: "You ask and do not receive, because you ask wrongly," that is, with a bad intention or an unjust request. Prov. 1: "Then they will call and I will not hear; they will rise at dawn and will not find me." Next he shows their total destruction; hence he says, "and I will grind them." When dust is thrown, no trace remains, because the wind scatters it; so when the wicked are destroyed, they remain in no way. Therefore he says, "and I will grind them like dust before the wind." Ps. 1: "The wicked are like dust which the wind casts from the face of the earth," that is, they are scattered. Ps. 9: "Their memory has perished," etc. But because some are destroyed sometimes with honor, he shows that the wicked or sinners are consumed vilely and dishonorably; hence he says, "like the mud of the streets I will destroy them." Job 20: "If his pride," namely the sinner's, "ascend even to heaven, and his head touch the clouds, he shall be destroyed in the end like a dunghill." Ps. 68: "Let them be blotted out of the book of the living." Is. 17: "He shall be carried away like the dust of the mountains before the wind" (namely the sinner) "and like a whirlwind before a tempest." Job 13: "Your necks shall be brought down to the mud."
[86929] "You will deliver me." Above the Psalmist commemorated the persecution of his enemies and their total destruction; here he commemorates his own exaltation, by which he was promoted to be king. And regarding this he does two things. First he sets forth his exaltation; second, his thanksgiving, at "the Lord lives." Regarding the first he does two things. First he proposes his exaltation over the Jews; second, he sets forth the devotion of the Gentiles, at "the people"; third, the obstinacy of the Jews, at "alien sons." This pertains more especially to Christ than to David. And therefore regarding this he does two things. First he shows how he is freed from the contradiction of the Jews; second, how power is given him over the nations. He says therefore: not only have you destroyed those who hated me, but "you have delivered me from the contradictions of the people." If this is understood of David, the Jews greatly contradicted him. 2 Sam. 20: "We have no part in David, nor inheritance in the son of Jesse. Return to your tents, O Israel." And they also contradicted Christ, as is clear in the Gospel. Heb. 12: "Think on him who endured such contradiction against himself," etc. And from this both David and Christ were delivered. "You will set me as the head of nations"; as if to say: the Jews do not want me to rule over them, but you have made me lord of both the Jews and the Gentiles. And this especially befits Christ, as is said in Eph. 1: "He gave him as head over all the Church, which is his body." Then the devout submission of the Gentiles is set forth; hence he says, "A people I did not know has served me" -- a foreign people, such as the Ishmaelites and the Moabites, who, as is related in 2 Sam. 8, were made his tributaries. Similarly also to Christ, because those he did not know by visiting them bodily served and obeyed him. Mt. 15: "I was not sent except to the lost sheep of the house of Israel," namely to visit bodily. Or "I did not know," that is, I did not approve by giving them the law and the prophets. Is. 55: "Behold, you shall call a nation you did not know, and the nations that did not know you shall run to you." "At the hearing of the ear they obeyed me," because although they do not see me, from the mere hearing of faith through the apostles they obeyed. Is. 65: "They have found me who did not seek me." Rom. 10: "Faith comes from hearing." Or "at the hearing of the ear they obeyed me," because immediately upon hearing, as is said in Mt. 4, leaving all things they followed him.
[86930] "Alien sons." Here the obstinacy of the Jews is set forth. And he calls them alien sons, because once they were sons begotten by God through the grace and teaching of the law. Ex. 4: "Israel is my firstborn son." But nevertheless they became strangers. Is. 1: "I have nourished and brought up children." And there follows, "they have turned away backward." And they are aliens for a threefold reason: because "they have lied to me," because "they have grown old," and because "they have limped." A person becomes estranged from God when he does not keep faith; and regarding this he says, "they have lied to me," that is, they have broken the covenant. Also, when they do not follow in the footsteps of the faithful fathers; hence, "they have grown old." A thing that has grown old is near its end. These were new from the beginning. 1 Chr. 12, when they say: "We are yours, O David, and with you, O son of Jesse." But gradually they grew tepid. Another kind of estrangement is when one totally departs; hence he says, "they have limped from their paths," as if lame in one foot, keeping the Old Testament poorly and rejecting the New. Or if it is referred to Christ: "alien sons have lied to me," because they made a covenant with God: Ex. 24: "All that God has spoken, we will do." Afterward they broke it: Ps. 65: "Your enemies shall lie to you in the multitude of your strength." Also the virtue that was in the fathers is not in the sons; therefore "they have grown old": Bar. 3: "Why is it, O Israel, that you are in the land of your enemies and have grown old in a foreign land?" Also "they have limped from their paths," that is, from the precepts of the law, because they walk with one foot, namely the literal sense, not the spiritual. Also, literally, "they have limped," because they followed only the traditions of the Pharisees: 3 Kgs. 18: "How long will you limp on two sides? If the Lord is God, follow him."
[86931] "The Lord lives." Here thanksgiving is set forth; and regarding this he does three things. First he proposes it. Second, he sets forth its subject matter, at "God who gives," etc. Third, he breaks forth into praises of God, at "therefore the Lord lives." And he speaks after the manner of a king concerning God. In ancient times the mode of greeting a king was: "Long live the king!" This befits God, because he himself is eternal life: Ps. 35: "With you is the fountain of life." And therefore he says, "The Lord lives." Ezek. 33: "As I live, says the Lord God." For he is the giver of life to people: Jn. 1: "What was made, in him was life." Also, to others blessing is wished, but he himself is the very blessing: "Blessed be my God." "My God" refers to the Son: Is. 9: "A son is given to us." Ps. 66: "May God bless us, our God bless us, may God bless us." Dan. 3: "Blessed are you, O Lord, the God of our fathers, and worthy of praise and blessed forever." And because he fills us with blessings. Third, he desires his exaltation: "And let the God of my salvation be exalted," that is, the author and giver of the salvation of grace in the present and of glory in the future: Ps. 43: "You are my king and my God, who commands the salvation of Jacob." Also Ps. 73: "He has worked salvation in the midst of the earth." He does not ask that God be exalted in himself, because he is the Most High: Ps. 86: "The Most High himself has founded it." But that he be exalted in our knowledge. And he says, "of my salvation," that is, who saves me: Is. 45: "A just God and a savior, there is none besides me." Acts 4: "There is no other name given to people under heaven." Or "the God who saves me, may he be exalted" through his effect, so that he may save me not only in the lowest things but also in the highest: Mt. 21: "Blessed is he who comes in the name of the Lord; hosanna in the highest." Sir. 43: "Exalt him as much as you can, for he is greater than all praise." Ps. 98: "Exalt the Lord our God, and worship at his footstool, for he is holy."
[86932] "God." Here the subject matter of thanksgiving is set forth, both for the benefit of deliverance from evil and for the benefit of promotion to good; hence he says, "God," etc. And this can be said in the person of the Church, because those who persecute her will be subjected to her: Is. 60: "The sons of those who humiliated you shall come bowing to you, and they shall worship the traces of your feet." Just as Paul, who condemned Stephen, was struck down; hence it is a holy vengeance when a rebel is subdued and humbled. Therefore "you are my deliverer." Jn. 8: "If the Son shall make you free," etc. "From my enemies" -- not just any enemies, but "the wrathful": Prov. 27: "Anger has no mercy." Hence it is a greater glory to be delivered from fervent evils. "And from those who rise up against me": Ps. 26: "Unjust witnesses have risen up against me," etc. "You will exalt me." He says this to show God's providence, that is, in that by which they believe they are pressing him down, they are exalted: Phil. 2: "For which cause God also has exalted him." Gen. 7: "The waters were multiplied and lifted up the ark on high." "From the unjust man you will deliver me," that is, from the fraudulent: Ps. 139: "Deliver me, O Lord, from the evil man; rescue me from the unjust man." Next the thanksgiving is concluded on account of the aforesaid causes. "Therefore I will confess to you among the nations, O Lord," etc., that is, before all people I will praise you: Tob. 12: "Bless the God of heaven, and confess to him before all the living." "And I will sing a psalm to your name." In the psalm is understood good action, because whatever good we do, we ought to do for the glory of God's name. "Magnifying the salvation of his king." Jerome has: "thus to him who magnifies and acts," namely to him who magnifies and acts, according to our text, "God who gives vindication." And he is God inasmuch as he magnifies. And he sets forth two things: one pertaining to the state of the kingdom, another to the person, because both are magnified. Regarding the first he says, "magnifying the salvation of his king," because you have promoted me to the kingdom. Or "of his king," that is, of Christ, through whose name all are saved: Acts 4: "There is no other name given," etc. Regarding the person he says, "and showing mercy to his anointed, to David and to his seed forever," because he multiplied his seed as he had promised.
Commentary on Psalm 18
[86933] Above, the Psalmist gave thanks in many ways for benefits both given and hoped for; but here, from the consideration of those benefits, he rises to the praise of the Benefactor. The title is clear: "To the end, a Psalm of David." According to the letter it refers to David; but according to the mystery, to Christ, "to the end." This Psalm is divided into two parts. In the first, God is commended for his instruction by which he teaches us. And this in two ways. One is general, which applies equally to all, and this is manifested through his works: Rom. 1: "The invisible things of God are clearly seen, being understood through the things that are made." The other is special, through the giving of the law, which pertains only to the faithful. The second part begins at "The law of the Lord is unspotted." This Psalm is truly expounded of Christ, because the Apostle brings forward the authority of this passage for the mystery of Christ in Rom. 10: "Their sound has gone forth into all the earth," and so on. Nevertheless, just as the mysteries of Christ are sometimes represented figuratively in the figures of the Old Testament, so too they are sometimes figuratively foreshadowed in the figures of the works of the saints. And therefore this Psalm will first be expounded according to the figure, and secondly according to the truth. First he speaks of the heavens, then of the sun. By the heavens the apostles are understood; by the sun, Christ is understood: "In the sun." Concerning this he does two things. First he sets forth the teaching by which God instructs us through the heavens, however understood. Second, he excludes impediments to this teaching, at "Day to day utters speech," and so on. Two things are necessary to know about God. One is the glory of God, in which he is glorious. The second is his works. If we consider the corporeal heavens, they announce to us the glory of God, because in them there is a wondrous and ordered distinction, which is a certain overflow of that firmness of glory: Eccl. 43: "The beauty of heaven, the glory of the stars, the world on high shining forth, the Lord." And because "the sun giving light has looked upon all things, and the work of the Lord is full of his glory." And therefore these material heavens are understood to indicate to us the glory of God, not as living material things, as Rabbi Moses says, but in their beauty by which their Maker is much more clearly indicated. And the firmament shows us how magnificent God is. The firmament is called heaven, as it says in Gen. 1: "God called the firmament heaven." But according to the distinction, it is called heaven; and thus in the distinction of the heavens, divine wisdom appears. If the whole is taken together, it narrates his power. And therefore he says that the heavens declare, that is, manifest, the glory of God, and the firmament announces the works of his hands, through which works his power appears. But according to the truth, by the heavens the apostles are understood, in whom, as in heavens, God dwells. And they are called heavens because of the sublimity of their way of life: Phil. 3: "Our citizenship is in heaven." Likewise they are adorned with stars, because of the abundance of their many virtues: Eccl. 43: "The beauty of heaven, the glory of the stars": Is. 55: "As the heavens are exalted above the earth," and so on; because they are luminous through teaching and example: Mt. 5: "So let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Because they revolve through obedience and the course of preaching: Sir. 24: "I alone have compassed the circuit of heaven, and I walked in the waves of the sea, and I penetrated the depths of the abyss, and I stood in every land, and in every people and in every nation I held the primacy." These declare the glory of God, namely of the Father, in which is Christ. And because Christ is equal to the Father, and that he is God, and that he freely forgives sins: Is. 52: "You were sold for nothing, and you shall be redeemed without money." Likewise the apostles are called the firmament, because they were strengthened by the power of the Holy Spirit: Lk. 24: "Stay in the city until you are clothed with power from on high." And they announce the works of his hands, that is, the wonderful things that Christ did, namely his nativity, passion, resurrection, and ascension: Eccl. 42: "Has not God made the saints declare all his wonders?" Is. 12: "Announce this in all the earth." Ps. 95: "Announce his glory among the nations, his wonders among all peoples." Or, the heavens declare, because the heavens sent a new star, announcing the birth of the Savior: Mt. 2: "We saw his star in the east."
[86934] "Day." Here he excludes the impediment to teaching, and he excludes a threefold impediment. Sometimes teaching is impeded so that it cannot be learned because of time; sometimes because of the variety of languages; sometimes because of diversity of places. The first impediment concerns nighttime, for it is not a time for reading, since it is a time for resting; and according to different times it is fitting to teach and to learn. And first we must speak of material days that are caused according to nature from the motion of the heavens. And therefore it is necessary to consider not only the substance of the heavens but also the motion of the firmament; and thus wisdom must be understood in this alternation: Eccl. 33: "Why does one day surpass another day, and one light another light, and one year another year, from the sun? By the knowledge of the Lord they were distinguished," that is, disposed above. And therefore he says, "Day," succeeding, "to day utters speech," that is, the day of wisdom, that is, it manifests the order and goodness of divine wisdom, insofar as one day is greater than another, and so on. On one day the heat is greater than on another, and so with each. "And night." Above he showed divine wisdom and the order of divine disposition, because night succeeds night in an ordered way. And he says that day "utters," because the time of day is the time of speaking; and therefore it is the time of the word. For this reason he says, "utters speech." But nighttime is the time of meditation, because of quiet; and therefore in the quiet of the night a man meditates and discovers many things by which he becomes knowledgeable; and therefore it is the time of knowledge. And therefore he says, "And night," succeeding, "to night declares knowledge," that is, of God; because in one night there is a different disposition of time than in another; and all of this comes from the knowledge of God who disposes it. According to the truth, the apostles are called days. And this is what he says: "Day," that is, the apostles, "utters speech" of divine wisdom "to day," that is, to the perfect: 1 Cor. 2: "We speak wisdom among the perfect"; for not all things are preached to all, but clear things to the clear, holy things to the holy, great things to the great. Likewise the apostle, insofar as he is night, that is, living in the flesh and mortal, condescending to the weakness and ignorance of the unlearned, as night "declares knowledge to night," that is, to the perfect, but about human things: 1 Cor. 3: "I could not speak to you as to spiritual persons, but as to carnal. As little ones in Christ, I gave you milk to drink, not solid food." Or "day," that is, Gabriel, "utters speech to day," that is, proposes the word of the Savior to the Blessed Virgin; but "night," that is, the Devil, "declares knowledge to night," that is, to Eve: Gen. 3: "You shall be as gods, knowing good and evil." Likewise, secondly, teaching is impeded by the variety of languages; but this teaching is not impeded thereby, because "there are no speeches nor languages" -- that is, whatever those tongues or nations may be, they can be instructed in divine wisdom and power, and this whether through the heavens or through the apostles. But according to the truth it must be said that "there are no speeches," and so on, "whose words are not heard," because the voices, or preaching, or teaching of the apostles is heard by everyone. But concerning the speech of the apostles there is a twofold opinion. For some say that the apostles spoke in one language but all others understood them. But against this is the Apostle in 1 Cor. 14: "I give thanks to my God that I speak in all your tongues." Hence "there are no speeches in which they are not heard to speak." Speeches signify principal languages, but discourses signify varieties of idioms in the same language. Or speeches are tongues; discourses are modes of speaking. Now there is a threefold mode of speaking: one humble, which we commonly use; another, when it is adorned; and another, when it is merely ornate. The first befits one who teaches. The second, one who persuades. The third, one who delights; and the apostles spoke in each of these modes: Is. 28: "In the speech of lips and in another tongue I will speak to this people." Likewise, an impediment to teaching is the diversity and remoteness of place, because teaching sometimes does not reach remote parts; but it is not so with this teaching, because "Their sound has gone forth into all the earth," namely of the heavens, or of the apostles, because everywhere is the teaching by which the heavens instruct. But it is better said of the apostles, because he says "has gone forth," not "they went forth" -- "the sound," that is, the fame, "and to the ends of the world their words." Is. 12: "Sing to the Lord, for he has done great things; announce this in all the earth": Mt. 28: "Going, teach all nations." And therefore he says, "To the ends of the world their words": because the sound reaches to remote places, and the words to nearby places. But it is not so with the apostles; rather, even the words, that is, the distinct sound, reached to the ends of the earth, whether by some prophecy or by the fame of miracles.
[86935] "In the sun." Above, the Psalmist made mention of the heavens; and here, to show the praise of the Creator, he treats of the sun. And just as by the heavens the apostles are understood, so by the sun Christ is understood: Mal. 4: "To you who fear my name, the sun of justice shall arise." And certain prophecies speak this of Christ under the figure of the sun; therefore he first sets forth the figure through which he begins to explain the truth about Christ. Concerning the figure he sets forth three things. First, the position of the sun. Second, its motion: "And he as a bridegroom." Third, its effect: "There is no one who can hide himself," and so on. First it should be known that Jerome's different text has: "He has set a tabernacle for the sun in them"; as if to say, thus the heavens declare, and so on. And for them, namely the heavens, he set a tabernacle for the sun, that is, he placed it in the heavens. The tabernacle is fittingly used because this world is a place of wayfarers, not of those dwelling in a fixed place, since they are in continual motion. But our text has, "In the sun he has placed his tabernacle." The house of a certain lord stands more beautifully in a city than in the country; so the tabernacle of God appears more beautifully in heaven. And therefore he says, "In the sun he has placed his tabernacle," as if to say: the sun is his tabernacle -- not that God is contained in a place, but because, as Dionysius says, in the sun the goodness and power of God, or divine goodness, is most represented. Concerning the motion of the sun he says two things: "From the highest heaven." Note that he speaks of the heaven as it is in its motion, which is the end of the night and the beginning of the day. And insofar as it is the end of the night, it is nothing other than the going forth from the hidden into the manifest, because it does not rise as though it then begins to exist, but because it is then made manifest. And therefore he likens it to a bridegroom coming forth from his bridal chamber, because just as the bridegroom is hidden in the bridal chamber, so the sun is hidden at night. Therefore he says, "He as a bridegroom coming forth from his bridal chamber." But insofar as it is the beginning of the day, he sets forth four things: namely, its property or efficacy, its magnitude, its swiftness, and the regularity of its motion. Its property, because night indicates sadness, but the day makes joyful: Ps. 29: "In the evening weeping shall have place, and in the morning gladness." And therefore he says, "He has rejoiced." Its magnitude, because it is great among all particular corporeal things; and therefore he says, "As a giant." Its swiftness; hence he says, "To run." Its regularity; hence he says, "The way," because it does not deviate from the straightness of the way, as some planets do. Likewise he explains this similitude when he says, "From the highest heaven." And what is said here can be understood in two ways. In one way, because there are two points according to the astronomers, namely the summit of the heavens, where the sun is when it is at midday, and the opposite point, which is the angle of the earth, where the sun is at midnight. And this is what he says, "His going forth is from the end of heaven," according to those who begin the day from midnight, "and his circuit even to the end thereof," with respect to the angle of heaven where it is at midday. But if it is referred to one high point, there is one point where the sun is at midday. And this is what he says, according to the astronomers who count more days from midday; as if to say: from the meridian point is his return, namely of the sun, to that same place: Eccl. 1: "The sun rises and sets, and returns to its place." His effect is manifested when he says, "And there is no one that can hide himself from his heat"; as if to say, the sun at its meridian so scorches the earth and is so hot that in some lands a man can scarcely endure: Eccl. 43: "At noon it scorches the earth, and who can withstand its burning heat?" But according to the signified reality, the mysteries of Christ are designated. And first his conception is designated. Second, his nativity. Third, his progress. Fourth, his ascension. His conception is designated when it says, "In the sun he has placed his tabernacle." Now it is customary that by tabernacle the body is understood: 2 Pet. 1: "I know that the laying aside of my tabernacle is at hand, as our Lord Jesus Christ has signified to me": 2 Cor. 5: "We who are in this tabernacle groan." What therefore he says, "In the sun he has placed," and so on, that is, he placed his body in the sun, that is, in the Blessed Virgin, who had no obscurity of sin: Song 4: "You are all fair, my love, and there is no spot in you." Or, in the sun there are three things: it shines, it burns, and it distinguishes the turns of the seasons. "In the sun he has placed his tabernacle," that is, in the open, because though he was invisible, through the assumption of a body he was made visible: Jn. 1: "The Word was made flesh, and dwelt among us." Likewise, "in the sun," that is, in burning heat, "he placed his tabernacle," that is, his body, because he assumed a passible body: Is. 53: "Surely he has borne our infirmities, and carried our sorrows." Likewise, he subjected it to change; and he who according to his divinity was eternal, according to his humanity was made temporal: Ps. 30: "My times are in your hands." Or, "his tabernacle," that is, the Church: Rev. 21: "Behold the tabernacle of God with men." He placed it "in the sun," that is, in the open: Mt. 5: "A city set on a mountain cannot be hidden." His nativity is designated when it says, "He as a bridegroom coming forth from his bridal chamber." The bridal chamber is the virginal womb. From this he came forth as a bridegroom, because in that perpetual union he espoused human nature. Hence in death the divinity remained united to the soul and the body: Hos. 2: "I will espouse you to me in faithfulness." The course of his way is described by its joyfulness. Hence, "He has rejoiced," inwardly, namely with spiritual joy, which neither death nor any sadness in the sensory part could disturb, because even in his passion he enjoyed blessedness: Is. 42: "He shall not be sad nor troubled"; because from the sadness of the sensory part no sadness arose in the higher part; yet the whole suffered according as it was nature, but not according as it was turned toward God. Likewise it is described by its magnitude, because, "as a giant" of twofold substance, because of the divine nature in which he is great: Ps. 76: "Who is so great a God as," and so on, and of the human nature in which also he is great: Lk. 1: "He shall be great," and so on. By its swiftness, because he accomplished our salvation in a short time; hence he says, "To run the way": Acts 10: "He went about doing good and healing," as it were swiftly.
[86936] "From the highest." Here he continues on the ascension, and concerning this he does three things. First, he sets forth the fitting ascension. Second, its terminus. Third, its fitting effect. The first, when he says, "From the highest heaven is his going forth." It is natural for each thing to tend to its own connatural place. The highest natural place is owed to him who has the highest nature. Christ was born from the Father having the highest nature: Eph. 4: "He who descended is the same who also ascended." And therefore he says, "From the highest heaven is his going forth," namely, through his eternal generation. And he says, "from the highest," not from the ethereal or the empyrean or any other, but from the being of the Trinity, because he is consubstantial with the Father, the same in essence. Then he sets forth the terminus. He says therefore: "And his circuit is even to the highest point thereof": Jn. 16: "I came forth from the Father and have come into the world; again I leave the world and go to the Father." The effect follows: "And there is no one who can hide himself from his heat": Eph. 4: "He gave gifts to men." Likewise: "He ascended above all the heavens, that he might fill all things." The sun, when it is on high, warms all. So Christ, ascending, sent the Holy Spirit to his disciples; hence he says, "And there is no one who can hide himself from his heat." The Holy Spirit warms: Song 8: "Its lamps are lamps of fire." But do not many fail to receive his warmth? It must be said that as it is with the material sun, so it happens with the Holy Spirit. Many can hide themselves and not receive the heat of the sun, but the sun for its part offers itself to all; so the Holy Spirit is poured out everywhere and seeks to be received by all, unless someone hides himself through malice. Or, "there is no one who can hide himself," and so on: because even if the sinner does not receive him, still he cannot be hidden from being known by him, and so on. Prov. 15: "Hell and destruction are before the Lord."
[86937] "The law." Above, the Psalmist treated of God's general instruction, which takes place through creatures; now he treats of the special instruction which takes place through legislation. And concerning this he does two things. First, he sets forth the commendation of the law. Second, he treats of the offenses committed against the law, at "Who can understand sins?" And fittingly, after the mysteries of the incarnation of Christ, he treats of the old law, which was fulfilled by Christ and the new law handed on. Concerning this he does two things. First, he shows the goodness or rectitude of the law. Second, its sweetness or lovableness, at "More to be desired." Concerning the first he does three things. First, he commends the law in general. Second, the things contained in the law, at "The testimony of the Lord." Third, he commends those things that are adjacent to the law, at "The fear of the Lord." Now it should be considered that he says two things about the law of the Lord: both that it is unspotted and that it converts. And this can refer to each law, namely the new and the old. And they are set in contrast to human law, in which certain unlawful things are permitted, such as usury and houses of prostitution; for it cannot correct all things. But the law of the Lord is not such; rather, it is unspotted, that is, excluding all evils: Ps. 11: "The words of the Lord are chaste words," and so on. Job 6: "You will not find iniquity on my tongue, nor will folly resound in my jaws." Likewise, human law does not extend itself except to those matters over which human judgment has competence, namely only to exterior things: 1 Sam. 16: "Man sees what appears, but God beholds the heart." And therefore human law restrains from exterior things, though divine law converts the heart to God. And therefore he says, "converting," not only exterior acts, but "souls." But the old law did this imperfectly, the new law perfectly, because the old law restrained through temporal punishments, which coerce the hand, but the new law restrains through eternal punishments, which coerce the heart. Now three things are contained in the law: testimonies, judgments, and precepts. Testimonies, because divine law necessarily proceeds upon certain matters of belief: Heb. 11: "He who comes to the Lord must believe." And therefore testimonies are necessary by which the right faith of a man may be tested; and so there are in it testimonies and ceremonies. And he says two things about them: that the testimonies or precepts have something trustworthy, and that they bestow wisdom. But human doctrines have something untrustworthy and do not bestow wisdom. Untrustworthy, because the ancients fabricated certain falsehoods in their laws, as seemed to them useful for the states: for example, that certain men were born from gods, so that they might conceive great spirits; and that those who governed well were transferred to the gods, so as to encourage good governance of the commonwealth. But the testimony of the Lord, that is, the doctrine or divine commandment, is trustworthy, that is, it has truth; but that other doctrine is false: Ps. 92: "Your testimonies, Lord, are made exceedingly credible." And this is because that law orders only the things of this present life; but divine law orders toward the future life. Rom. 8: "The sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us." Testimonies are properly called those things in the law which generate the authority of the one commanding in the hearts of subjects, so that they obey the precepts -- such as that God is one, and that he is the Creator of heaven and earth, and things of this kind. And because the ceremonial precepts are owed solely from divine authority, they could be called testimonies; but the moral precepts are grounded in the obligation of every virtue; and the judicial precepts are grounded in obligation between men regarding contracts. Now that human law does not bestow wisdom: for there is some wisdom in human affairs, where there is some truth, such as philosophical wisdom; and there was a certain wisdom that the priests used in the temple, and this is false; and this was proposed to many. But that philosophical wisdom was proposed to few, whereas divine wisdom is proposed to little ones, that is, to the people: Deut. 4: "This is your wisdom and understanding in the sight of the peoples." Or, "to little ones," that is, to the humble: Mt. 11: "You have hidden these things from the wise and prudent, and have revealed them to little ones." "The justices of the Lord are right," that is, those judgments that are spoken of in Ex. 22: "He who has stolen an ox or a sheep," and so on. Is. 26: "The path of the just is straight for walking": Prov. 21: "It is joy for the just man to do justice, and dread for those who work iniquity." And he says two things about them: that they are right, and that they are joyful. Right, because they contain justice. What is right is called just: Prov. 8: "All my words are just, and there is nothing wicked or perverse in them; they are right to those who understand," and so on. Joyful, not harsh and disturbing, because they are mixed with equity; hence he says, "Rejoicing hearts," because of the equity and the hope of reward: Ps. 118: "I shall rejoice in your words." But the moral precepts are bright and illuminating; hence he says, "The commandment of the Lord is bright." It is called bright because it is manifest and evident in itself, as here: "You shall not kill," "You shall not commit adultery," "You shall not steal," and similar things, which have clarity in themselves, that everyone is bound to observe, as Prov. 6 says: "The commandment is a lamp, and the law is a light." A precept is called that to which attention is directed according to the command of a superior; and it concerns things to be done, and imports a duty of acting in the one to whom it is commanded. This duty arises either from the divine rule which we are bound to follow -- and thus that falls under obligation without which the order of reason cannot be preserved; or it is a duty from the authority of the one commanding, whom we are bound to obey; or from the end, which we entirely desire, which is appointed for us -- and then that falls under precept without which we cannot maintain subjection to the one commanding, or without which we cannot attain the intended end. For a precept is so called as though "precisely taken," namely for acting -- as though we are precisely bound to do that. And therefore such a precept is "enlightening the eyes," namely of reason, which eyes are darkened by the desire for exterior things and the interior passions of concupiscence; and the precept of the Lord removes this, and therefore it is "enlightening the eyes." "Enlighten my eyes, lest I ever sleep in death," Ps. 12.
[86938] "The fear." Here he sets forth certain things that are adjacent to the law, of which one is on our part, namely fear, which leads us to observe the precepts: Eccl. 12: "Fear God and keep his commandments." And he says two things about this fear. First, he says it is holy. Second, he says it endures. Now all fear is caused by love, because a man fears to lose what he loves. And therefore, as there is a twofold love, so there is a twofold fear. There is a holy fear that is caused by holy love; and an unholy fear, caused by unholy love. Holy love is that by which God is loved: Rom. 5: "The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us." This holy fear does three things. First, it fears to offend God. Second, it refuses to be separated from him. Third, it subjects itself to God through reverence. And this fear is called chaste and filial. Unholy fear is that which is caused by unholy love, which is of the world and of oneself. And from such unholy love a twofold unholy fear is caused: servile, which is from love of self; and worldly, which proceeds from love of the world: Mt. 10: "Do not fear those who kill the body," and so on. Concerning holy fear: Ps. 33: "Fear the Lord, all you his saints, for there is no want to those who fear him." Worldly fear does not endure except with the world; servile fear endures in the wicked forever; but holy fear endures in the good. Concerning this the Psalm says: "The fear of the Lord is holy, enduring forever and ever." But against this: "Perfect charity casts out fear," 1 Jn. 4. It must be said that charity expels servile fear; but filial fear endures in two ways, namely in the homeland. First, as to its reward: Ps. 9: "The patience of the poor shall not perish forever." Not that patience is there, because there is no tribulation, but its fruit endures; and so the fruit of fear endures: Sir. 1: "It shall be well with him who fears God in his last days, and on the day of his death he shall be blessed." Or it endures as to a certain act of its own: not that it fears to offend, because there it does not fear sin or separation, but as to reverence, because they will submit themselves to God and will not dare to make themselves equal to him: Job 26: "The pillars of heaven tremble and quake at his command." On God's part there is another thing, namely his judgment, which is called the execution of justice: Ps. 93: "Until justice be turned into judgment." And these are done insofar as he punishes or rewards. And therefore the judgments of the Lord are said to be "true, justified in themselves": true because of their rectitude, because in them there is always truth: Rom. 2: "The judgment of God is according to truth against those who do such things." For they do not follow human testimonies, but are "justified in themselves," because they either do not follow another higher law, but are justified in themselves; or because in themselves the very judgments of the Lord have evident justice: Ps. 36: "And he shall bring forth your justice as the light, and your judgment as the noonday."
[86939] "More to be desired." Above, the Psalmist commended the divine law as to its rectitude; here he commends it as to its sweetness and pleasantness. And concerning this he does two things. First, he sets forth its commendation. Second, he proves such a commendation, at "For your servant keeps them." He prefers the law, as to the desire of the soul, to all worldly things. Now in worldly things, exterior riches and bodily pleasures are desired. And the delight of the law of God is above these. As to the first, he says that these things which have been said are "more to be desired than gold": Prov. 8: "Wisdom is better than all the most precious riches, and nothing desirable can compare with it": Ps. 118: "I have loved your commandments above gold," and so on. And he touches on those two things that men desire; hence he says "gold," and pomp, hence "precious stone." Precious stones serve only for appearance; hence "much" can refer either to the stone or to "precious." Likewise, as to the second, he says, "And sweeter than honey and the honeycomb": Ps. 118: "How sweet are your words to my jaws, sweeter than honey to my mouth." He says "honey and honeycomb" with respect to bodily pleasures. Honey is extracted from wax, but the honeycomb is honey and wax together. Bodily pleasures are sometimes manifest, and so it is honey; sometimes they are hidden and sweeter, and so it is the honeycomb: Prov. 9: "Stolen waters are sweeter," and so on. Or, they are preferred to the honeycomb because of the Old Testament, in which the truth is in the figure like honey in the comb; and to honey because of the New Testament, where the truth is manifest. But are spiritual delights more delightful? It must be said that yes, and there is a threefold reason. First, on the part of the good that gives delight, which is a greater good, and from the cause of delight, which is a greater good, therefore more delightful. Second, on the part of the power that delights, because the intellectual power is stronger than the sensory power. Third, from the manner of the delights. Bodily delights consist in becoming and in motion, as in food and other things. But motion is something imperfect, and implies something future and past, because the whole is not had all at once. Spiritual delights, however, are not in motion, because they consist in loving and understanding the good, which is not in motion. But accidentally, those bodily delights are more desired, insofar as some abound in sense but are lacking in intellect. Or, holy men love the precepts of God more than themselves. And the saints are designated by gold and precious stone: 1 Cor. 3: "If anyone builds upon this foundation, gold, silver, precious stones." Likewise, by honey and honeycomb are signified those who are strangers to worldly things; but the honeycomb signifies those who still take delight in worldly things. And such people, because they are not entirely detached, love themselves more than the precepts; others love the precepts more than themselves. And he proves this in two ways. First, by experience. Second, from the effect. By experience, when he says, "For your servant keeps them"; as if to say: I can say they are sweet because I have tasted them, for I love them and experience them. No one can bear witness except he who experiences: Jn. 7: "If anyone is willing to do his will, he shall know of the doctrine whether it is from God or whether I speak of myself": Job 23: "My foot has followed his steps." From the effect, that is, from recompense, he proves the same when he says, "In keeping them there is great reward": Mt. 5: "Rejoice and be glad, for your reward is great in heaven." And he does not say "for keeping," but "in keeping them," because the very keeping of them is a great reward, namely the glory of the heart and its purity: 2 Cor. 1: "Our glory is this: the testimony of our conscience." And thus the law is commended for its honesty when he says, "in keeping them," and so on, because the honest is the same as virtue, and is desirable in itself.
[86940] "Offenses." Here he prays concerning the offenses of those who transgress the law. And first he sets forth the hiddenness of sins. Second, he asks for their remission, at "From my hidden ones." Third, he sets forth the reason for the petition, at "If they shall not have dominion over me," and so on. He says therefore: we frequently offend against the law, but "Who can understand sins?" As if to say, no one. And this for three reasons. First, because sin blinds the eyes of the sinner, hence small sins are not easily discerned: Wis. 2: "Their own malice has blinded them." Second, because sins are many: Ps. 39: "Evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see." Likewise, because of their subtlety: Ps. 39: "They are multiplied above the hairs of my head," from their subtlety. But he does not say "sins" but "offenses." There is a twofold kind of sin: namely, of transgression -- and this is more easily known, because a man knows he has done a wicked act. And also of omission -- and this is difficult to know, because these do not bind at all times, but according to place and time. And distinguish: when it is the proper place and time, it is difficult to affirm -- and when alms should be given, how and where, and so on. Then he sets forth the remission of sins. Now there is a twofold kind of sin. One takes its beginning from ourselves, and this is principally original sin, and those which proceed from the corruption of the fomes, such as sins of the flesh; and these stain the soul, because they join it to earthly things. And therefore he says, "From my hidden ones cleanse me," that is, those which proceed from a hidden root, or which are done in secret, or which arise from a secret will: Eph. 5: "The things that are done by them in secret, it is shameful even to speak of." Sometimes they take their origin from another; therefore he says, "From those of others spare your servant." But is another's sin imputed to someone? Ezek. 18: "The soul that sins, it shall die." It must be said that it is not, when it is entirely another's. But when it passes to you by imitation: Sir. 13: "He who touches pitch shall be defiled by it." Or by persuasion, or by consent: Prov. 1: "My son, if sinners entice you, do not consent to them." Or by dissimulation at the due time and place, then it becomes your own and is imputed: Rom. 1: "Not only those who do such things are worthy of death, but also those who consent to those who do them." And this applies especially to prelates who knowingly overlook the crimes of their subjects. And he says, "Spare your servant," because these sins seem to come upon us from divine wrath, namely that such occasions of sin are given to us. Or, "from those of others," from proud men: Ps. 17: "The sons of strangers have lied to me."
[86941] "If they shall not." Here he sets forth the reason for the petition. And first, on David's part, he asks for immunity from evil. Second, for perfection in good: "And they shall be pleasing." He asks for immunity from evil in two ways: from future evil and from past evil. He says therefore, "If they shall not have dominion over me," or "shall not have dominated," namely sins: Ps. 100: "In the morning I put to death all the sinners of the land," that is, all sins, which are called earth because of the many properties of earth, "that I might destroy out of the city of the Lord all the workers of iniquity," that is, all iniquitous works. Or, "they shall not have dominated," namely the proud. Or "strangers," that is, sinners, or demons, who are said to dominate when they drag one to consent: Jn. 8: "Whoever commits sin is a slave of sin." If therefore they shall not have dominated, "then I shall be unspotted," that is, I shall preserve myself without the stain of mortal sin, even if not of venial sin: Job 15: "What is man that he should be unspotted?" Concerning the past he says, "And I shall be cleansed from the greatest sin": Is. 1: "If your sins be as scarlet, they shall be made white as snow"; Job 11: "If you put away the iniquity that is in your hand, and let not injustice remain in your tabernacle, then you shall be able to lift up your face." Or "the greatest," namely pride, because it is the beginning of all sin: Sir. 10: "There is no greater sin than to apostatize from God," and this happens through pride. Hence the sin that is from pride is worse than that which is done from ignorance or from weakness; for pride is the beginning and cause of all sin, and whoever is free of it is truly unspotted. Then he sets forth what pertains to perfection in good. And first, of the mouth; hence he says, "And the words of my mouth shall be such as to please." As long as a man is in sins, his words do not please God: Sir. 15: "Praise is not fitting in the mouth of a sinner": Ps. 49: "But to the sinner God has said: Why do you declare my justices and take my covenant upon your lips?" Likewise, he sets forth the perfection of the heart, which requires the pleasure of God; hence he says, "And the meditation of my heart always in your sight," that is, before the angels; or, "you who see within and examine the conscience." And this I say because you, Lord, are my helper in doing good, and my redeemer from avoiding evils: Is. 44: "Return to me, for I have redeemed you."
Commentary on Psalm 19
[86942] In the preceding Psalms he treated of liberation from persecution and gave thanks for the liberation; here, however, having been liberated, or standing in hope of liberation, he asks to be promoted to greater things. This Psalm, therefore, is divided into two parts. In the first part, a petition for exaltation is set forth. In the second, a promise is proposed, at "O Lord, in your strength," etc. Concerning the first, he does three things. First the petition is set forth. Second, the hope of being heard is set forth, at "Now I know." Third, the conclusion of the Psalm is set forth, at "O Lord, save," etc. Concerning the first, he does two things. First, a petition concerning evils is set forth. Second, concerning promotion to good, at "May he repay you." This Psalm proceeds in a different way from the preceding ones. In the other Psalms David is introduced praying for himself as one who asks; here he is introduced as though it were the prayer of others for him: and although according to the literal sense the things said here are in some way referred to David, yet they properly and truly pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and in whatever way they are understood, concerning this part the Psalm does two things. First, the hearing of the one who prays is set forth. Second, the reason for the hearing is set forth, at "May he protect you." He says, therefore: O David, or O Christ, "may the Lord hear you"; 1 Mac. 1: "May he hear your prayers," etc. "May the Lord hear you." David suffered tribulations, and Christ likewise in his Passion: and therefore he says, "in the day of tribulation and rebuke": Is. 37: "This is a day of tribulation and rebuke and blasphemy." And in this, Christ was heard for himself and for others: Heb. 5: "In the days of his flesh, offering up with a strong cry and tears, he was heard." And the just man says: "When I was in trouble, I cried out, and he heard me." There is, therefore, a threefold cause that makes prayer worthy of being heard. The first is divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in Jn. 9, "God does not hear sinners; but if anyone is a worshiper of God, him he hears." The reason for the hearing is set forth when he says, "May the name of the God of Jacob protect you." The first cause: that is, on account of his name, that is, on account of his goodness. "May he protect you," if it is referred to Christ. But if it pertains to others, it is set forth thus: "May the name of the God of Jacob protect you" who pray. The God whom he himself worshiped when he appeared to him at Bethel: Gen. 28: the God of Jacob, who leads earthly ones to heaven, and from heaven assists the earthly. He, therefore, "may he protect you": Prov. 18: "The name of the Lord is a most strong tower": Ps. 30: "You shall protect them in your tabernacle," etc. This name is "Almighty": Ex. 15: "Who is able to save," etc. It is also a name of mercy: Lk. 1: "Holy," that is, merciful, "is his name": Song 1: "Your name is oil poured out." Thus, therefore, by the power and mercy of God we are protected: Is. 49: "In the shadow of his hand he has protected me": Ps. 16: "Under the shadow of your wings protect me." The second cause: "May he send you help from the sanctuary," that is, from the assembly of the saints. And there is a twofold assembly of the saints. One reigning with God in glory; the other fighting on earth; and from both we are helped, because the Angels intercede for us: 1 Jn. 2: "We have an advocate," namely, the assembly of Angels: Rev. 8: "The smoke of the incense from the prayers of the saints ascended from the hand of the Angel before God." Smoke comes from moisture and heat. Likewise Christ, who is their king, stands before God on our behalf: Heb. 7: "Approaching through himself to God, to intercede for us." And therefore he says, "May he send you help from the sanctuary," that is, from the incarnate Son, who in the anagogical sense is called holy; Lk. 1: "The Holy One who shall be born of you shall be called the Son of God": Dan. 9: "The Holy One of holy ones shall be anointed." Or "from the sanctuary," that is, from Christ who suffered, because in his passion he sanctified himself for us: Jn. 17: "For them I sanctify myself, that they also may be sanctified in truth": 1 Sam. 11: "Tomorrow salvation shall be yours when the sun grows hot." Or "May he send you help from the sanctuary," namely from the assembly of the blessed: Ps. 21: "But you dwell in the holy place." "And from Zion may he defend you." Zion, that is, "watchtower," that is, from the citadel of David, where the ark was; there God was worshiped then; as if to say: through the prayers of those who contemplate heavenly things in this world, may he defend you, that is, make you safe. Or conversely, "from the sanctuary," namely the assembly of those who are in the world; and "from Zion," namely those who are in glory. "May he defend you." Or "from the sanctuary," as regards those who are in the active life. And "from Zion," as regards those who are in the contemplative life -- by the prayers of all of these, "may he defend you." The third cause is that one's works may be pleasing to God; hence he says, "May he be mindful of all your sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Cor. 10: "Do all things for the glory of God." Therefore all our works are a sacrifice in a certain way: whether almsgiving -- Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over" -- or fasting: Rom. 12: "Present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not entirely burned but only in part, and part came for the use of the offerers, like the peace offerings; certain ones were totally burned, which were called most holy, which were called a holocaust, from "holon" which means "whole" and "cauma" which means "burned." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates to God from his goods, as when a married person abstains on certain days: Eccl. 3: "A time to embrace, and a time to be far from embraces." But when someone gives everything, reserving nothing for himself, or totally abstains, it is called a holocaust; therefore he says, "May he be mindful of all your sacrifice": Ps. 50: "A sacrifice to God," etc. "And may your holocaust be made fat," that is, acceptable to God: Sir. 35: "The offering of the just fattens the altar, and is a sweet odor in the sight of the Lord." And he says "fat" because the holocaust was burned and produced an odor, since fatty things produce more odor. And therefore, whoever offers a sacrifice more devoutly, it is more acceptable, however small it may be. These things can be referred to the sacrifice of Christ, who offered himself wholly on the altar of the cross. And so, "May he be mindful," that is, may he make us mindful of his passion and death: Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." Or may he be mindful of our good works which we have sacrificed to him.
[86943] "May he grant." Above, the Psalmist asked in prayer for promotion to good, which is the outwardly desired good; here he asks for that good which is inwardly sought: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at "We shall rejoice." Concerning the first he does two things. First he asks for that which is in the interior movement of the soul, according to the will of the end. Second he asks that the counsel concerning the things which are directed to the end be fulfilled: "And may he confirm all your counsel," etc. He says, therefore, "May he grant you according to your heart," that is, according to the will which is directed to the end; as if to say, may he lead you to the end you intend, which ought to be God: Prov. 10: "The desire of the just shall be granted." "And may he confirm all your counsel"; this concerns the things that are directed to the end (...) for our counsels are weak, because we cannot foresee all things: Wis. 9: "The thoughts of mortals are timid, and our foresight is uncertain." But God is the one who confirms by directing our counsel, which ought to be about seeking eternal things: Jn. 16: "Ask, that your joy may be full": and by giving efficacy to carry out our counsels. But he scatters the counsel of the wicked, as it is said in Job 5.
[86944] "We shall rejoice." Here the reason for being heard is set forth. God gladly gives good things to those who share them with others: 1 Pet. 4: "Administering it to one another." And therefore the reason for being heard is when the good that is sought ought to be shared with others. And this is done, first, as regards the joy of many; as if to say: we, being exalted, "shall rejoice in your salvation," not in ourselves. Gregory says: it is just that he should always find sorrow in himself, who, having abandoned God, was seeking joy in himself. "And we shall be magnified in the name of our God," by the invocation of him who exalted you: Wis. 19: "In all things you have magnified your people, and have honored them, and have not despised them, in every place and at every time assisting them." And therefore he says, "We shall be magnified," etc., that is, we shall be great.
[86945] "May he fulfill." Here he treats of outward petitions: and this when God hears what we ask, because Christ made many petitions for us (Jn. 16). "Now I know." Here the hope of being heard is set forth, and he says: considering that from your good we shall be multiplied, "now I know that the Lord has saved his Christ"; so that it may be understood either of Christ, through whom many have been saved, or of David, whom he saved by predestination. "Now," as if "from now" before it happens: 1 Pet. 1: "Concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the subsequent glories." And not only is it that he has saved Christ Jesus by raising him from the dead -- Ps. 15: "You will not give your holy one to see corruption" -- and so, with the head saved, the members shall be saved; but "he will hear him," namely Christ praying for his members: Jn. 11: "Father, I know that you always hear me." Or David.
[86946] "He will hear." Here the power of the one who hears is commended. And first he sets forth the power. Second, the proof of the power, at "Some trust in chariots." "Might" denotes a multitude of power. Might is the vigorous work of a ruler. And it can be referred to men, so that the sense is: the salvation of your right hand, by which you save Christ and us through him, appears in mighty deeds, that is, in every place where he acts powerfully and mightily in us. Or it can be referred to God: and so, "the salvation of your right hand is in mighty deeds," that is, in the greatness of your power: Ps. 67: "Who brings forth the bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Ps. 48: "Men and beasts you will save, O Lord." The other is the salvation of the right hand, which is of eternal things, by which he saves the just, bestowing gifts: Wis. 10: "God repaid the reward of the labors of his saints." Consequently he sets forth the proof of this power. And first he sets forth the diversity of trust and glory among men. Second he sets forth the outcome for both, at "They have been bound." For there is a twofold kind of men. Some place all their hope in secular power: against whom it is said, Jer. 17: "Cursed is the man who trusts in man": Ps. 51: "The just shall see and shall laugh, and shall say," etc. Others place their hope in God: Ps. 117: "It is good to trust in the Lord." And therefore he says, "Some trust in chariots and some in horses"; as if to say: some trust in secular power, of whom it is said, "Some trust in chariots," etc. Or it refers to battle or to triumphs; because some fight in chariots and some on horses: Ex. 15: "Pharaoh entered with chariots and horsemen." Or it refers to triumphs, and then they do not trust but glory: because according to the Gloss, in ancient times there was a twofold kind of triumph -- one greater, the other lesser. The first was called "laureate," because the victor was crowned with laurel; and this was done in a chariot. The second was called an "ovation"; and it was done on horseback. As if to say: some glory in great things, some in horses, as in an ovation. "Ovo, ovas" means the same as "to rejoice"; and it is derived from boys who rejoice when they are given an egg. But we in great things -- that is, we glory "in the name of the Lord." A triumph is called from "tris," which is "three," and "phonos," which is "sound"; because a triple sound was exhibited to returning victors. First, the whole people went out to meet him. Second, all the captives followed his chariot with bound hands. Third, he himself, clothed in the tunic of Jupiter, sat in a chariot drawn by four white horses; and so he was led to the Capitol. But in the chariot with him was placed a certain servant, who slapped him saying, "Know yourself."
[86947] "They." Here the diverse outcome is set forth, which is the outcome of the wicked. Jerome has "bowed down," and then it is clear, because bowing down is the way to falling, and so the power of the world gradually fails. Or "bound," because temporal goods bind, and especially sinners: Wis. 14: "The creatures of God were made for hatred and as a snare for the feet of the foolish," that is, of sinners. Hence he says, "And they have fallen," because in the end they shall be crushed: Is. 8: "They shall fall and be crushed, and shall be ensnared and captured." Likewise the outcome of power: when he says, "But we have risen up gradually"; Mic. 7: "I have fallen; I shall rise again. When I sit in darkness, the Lord is my light." "And we have been set upright." Just as bowing down is the way to a fall, so being set upright is the way to the rectitude of one's state. And this is in holiness.
[86948] "O Lord." The conclusion of this entire Psalm is set forth: which indeed seems to tend to two things. For it petitions either for the true Christ or for Christ figuratively. As to the first he says, "O Lord, save the king," that is, Christ. Or for David. And so he prays for those who are praying. "Hear us on the day when we shall call upon you": Ps. 137: "On whatever day I shall call upon you, hear me."
Commentary on Psalm 20
[86949] Above, in the preceding Psalm, a petition was made for the exaltation of the king: but here, as though heard, he foretells it. The title is "Unto the end, a Psalm of David." This Psalm is therefore divided into two parts. In the first he foretells the exaltation of the king. In the second, the casting down of enemies, at "Let your hand be found." Concerning the first he does three things. First he foretells the joy of the king. Second he sets forth the cause of the joy, at "The desire." And third, the merit of the cause, at "For the king hopes in the Lord." This Psalm is expounded of Christ who is king, and of David who was his figure; and therefore it can be expounded of both: of Christ according to truth, of David according to figure. There is therefore a twofold joy: one concerning God, another concerning God's benefit. As to the first he says: O Lord God the Father, "the king," that is, Christ, "shall rejoice in your strength," that is, of your divinity: Ps. 71: "O God, give your judgment to the king." And he then rejoiced when he conquered the Devil and death by his own death: and when he worked miracles, and when he ascended into heaven: Ps. 46: "God has ascended with jubilation": Jer. 23: "A king shall reign and be wise," etc. 1 Cor. 1: "Christ the power of God and the wisdom of God." Likewise if this is said of David: O Lord God, "the king," namely David and other saints, "shall rejoice in your strength": Song 1: "We will rejoice and exult in you, mindful of your breasts." As to the second he says, "And over your salvation," etc., that is, over the attainment of salvation accomplished through you. Especially Christ will exult through this, that through him you save the human race: Mt. 1: "He himself shall save his people."
[86950] "The desire." Here the cause of the joy is set forth, which is the fulfillment of desire: Prov. 13: "A desire fulfilled delights the soul." As desire relates to joy, so does motion relate to rest, which is reached through motion. Hence first the fulfillment of desire is set forth. Second, the things in which the desire is fulfilled are set forth, at "For you have anticipated him." Now there is a twofold desire: one which is only in the heart, another which is expressed by the mouth: and both are fulfilled, because God hears even before one prays. As to the first he says, "You have granted him the desire of his heart": Lk. 22: "With desire I have desired to eat this Passover with you"; and this is said of every just man. As to the second he says, "And you have not defrauded him of the will of his lips," that is, what he expressed through his lips: you have not defrauded him, because you heard him: Heb. 5: "He was heard because of his reverence": Is. 46: "My counsel shall stand, and all my will shall be accomplished."
[86951] "For." Here he sets forth the things in which the desire is fulfilled. And first he speaks of the fulfillment of the desire of the heart. Second, of the fulfillment of the desire of prayer, which is the same as the desire of the lips, at "the life." Now there is a twofold benefit; and therefore first he sets forth the interior spiritual benefit, which is the benefit of grace: and as to this he says, "For you have anticipated him with blessings of sweetness." To bless is to speak good; and the speaking of God is his doing. Hence in the blessing of God is understood the infusion of goodness: Gen. 26: "I will bless you, and I will multiply your offspring," etc. And 17: "I will bless him, and I will multiply him, and I will increase him exceedingly." This blessing therefore is sweet: Wis. 12: "O how good and sweet is your spirit within us." Therefore "with blessings of sweetness," that is, with the goods of grace and with immunity from sins, "you have anticipated him," that is, Christ, in time: because from the beginning of his conception he was full of every grace: Jn. 1: "We saw him full of grace and truth, as the only-begotten of the Father": because as soon as he was conceived he was united to the divine nature, and just as soon was he full of grace. Likewise, "you have anticipated him" in quantity: because above all others he received grace, and not by measure. The saints too are said to be anticipated: 1 Jn. 4: "Not as though we have loved God, but because he first loved us": Wis. 6: "He anticipates those who desire him." And so in the figure of Christ, David was anticipated by special grace: because he was anointed king while he was still a boy, before he himself thought of the kingdom. The exterior benefit he shows by saying, "You have set upon his head a crown of precious stone." If these words refer to Christ, then the sense is: "You have set upon his head a crown of precious stone," etc., that is, you have made him king. The crown is the sign of royal dignity: because, as it says in Is. 33: "They shall see the king in his beauty": Song 3: "Go forth, O daughters of Zion, and see the king in the diadem with which his mother crowned him," that is, his divinity. On account of this he says "of precious stone," that is, of divinity: because his kingdom is not of this world, Jn. 18. Jerome has "of pure gold," that is, the purest: Rev. 6: "A crown was given to him." Or the crown of precious stone is the apostles: who are called precious stones on account of the preciousness of their teaching: Rev. 12: "On his head," namely Christ's, "a crown of twelve stars." Sir. 25: "The crown of the aged is great experience." Hence the company of the apostles is like a crown of Christ. Or, "you have set upon his head a crown," that is, the Church: Prov. 12: "A diligent woman," that is, the Church, "is a crown to her husband," that is, to Christ. Or this can be said of any saint: because the crown, or reward, is God himself: Is. 28: "In that day the Lord shall be a crown of glory." "Of stone," on account of its solidity, "precious," because David was literally crowned by God himself. Next he shows how the petition of his lips is fulfilled: hence he says, "He asked life of you," when he asked you for the resurrection: Ps. 40: "But you, O Lord, have mercy on me, and raise me up, and I will repay them." And this was given to him: Ps. 2: "Ask of me, and I will give you the nations as your inheritance": Lk. 11: "Everyone who asks receives." Likewise every saint also asks for this, namely life, and especially eternal life: Ps. 26: "One thing I have asked of the Lord, this will I seek," etc., and David likewise asks for this. Second, it is shown how the petition is fulfilled with regard to others; hence he says, "You have granted him," etc. He asked that his body, namely the Church, be preserved "in length of days": and God granted him this. Mt. 28: "Behold, I am with you all days, even to the consummation of the age." David also asked for this, in 2 Kgs. 7: "Moreover he spoke concerning the house of his servant for a long time to come."
[86952] "Great." Here the consummation of goods is set forth: and concerning this he does two things. First he sets forth the magnification of this anticipated king, in whom the blessing was begun. Second he explains the greatness, at "glory and great beauty." I say that you have anticipated him, etc., but still more: because "his glory," namely of Christ and of man, "is great in your salvation," that is, in the Word to which human nature was united. Or, "great is his glory" among men: and this "in your salvation," because you raised him up: Heb. 5: "In the days of his flesh, prayers and supplications," etc. Or "great is his glory in your salvation," that is, in your help: in which it was established that he should have great glory; and he explains this in three ways. First, by comparison with himself; and therefore he says, "You have laid upon him glory and great beauty," which beauty was laid upon Christ in his resurrection, and glory in the admiration of others. Or, taking them as the same thing, "you have laid upon him glory and great beauty": Job 40: "Adorn yourself with beauty, and raise yourself up on high, and be glorious." Second, in comparison with others; hence he says, "For you shall give him to be a blessing forever and ever," because through him blessing was derived to all others: Gen. 22: "In your seed all nations shall be blessed." Third, in comparison with God; hence he says, "You shall make him joyful in gladness with your countenance," that is, he makes Christ the man joyful with everlasting joy: and "with your countenance," that is, in the vision of your face: Ps. 15: "You shall fill me with joy with your countenance." Or he laid glory upon him when he gave his saints the power to work miracles: and this is attributed to Christ, because it was all done for the glory of Christ, namely that he blessed them, and that he brought them to his own vision: Is. 66: "You shall see, and your heart shall rejoice": Jn. 16: "Your joy no one shall take from you."
[86953] "For." Above the Psalmist announced the exaltation of Christ the king; here he declares the merit of this: and this merit is that Christ, insofar as he is man, and every just person, places his hope in God alone: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord shall be his confidence." And therefore, because he hoped in the Lord, "he shall not be moved": Ps. 124: "Those who trust in the Lord," etc. Because hope in God is a firm foundation: 1 Mac. 2: "All who hope in him shall not be weakened." Therefore this is compared to an anchor. But it should be noted that there are three things that ought to move us to hope in the Lord. First, divine providence. A man does not usually hope in those to whom his care does not pertain. But our care pertains to God; therefore he says "he hopes in the Lord," whose task it is to govern. Second is mercy: Lk. 1: "His mercy is from generation to generation." Third is power; and therefore he says "of the Most High": Ps. 90: "He who dwells in the aid of the Most High."
[86954] "Let your hand be found." Above the Psalmist foretold the exaltation of the king; here he treats of the casting down of enemies: and concerning this he does two things. First he sets forth the casting down of enemies. Second he draws a conclusion, at "Be exalted." Concerning the first he does two things. First he proposes the punishment of enemies. Second, their guilt, at "For," etc. Concerning the first he does two things. First he sets forth the infliction of punishment. Second, the punishment itself, at "You shall make them," etc. The one who inflicts punishment is the hand of God; hence he says, "Let your hand be found by all your enemies." Jerome has "Let the right hand of God find his hating enemies"; but this seems to be a repetition by the Psalmist, because the hand and the right hand of God are the same, as are enemy and one who hates. And this is customary in the Psalms. Or if a distinction is made, every right hand is a hand; but not every hand is a right hand. By the "hand" of God, therefore, is understood the operative power of God: and this is a certain "right hand" by which he exalts the good in spiritual goods. Prov. 3: "Length of days is in her right hand." The "left hand" is that by which he punishes the wicked and bestows temporal things. Ibid.: "In her left hand are riches." He says therefore, "your hand," that is, your power, "let it be found," that is, let it deliver at will, all enemies. Is. 9: "In all these things his fury is not turned away, but his hand is still stretched out." "And your right hand"; because the fact that God punishes the wicked pertains to the right hand, insofar as such punishment is ordered to the salvation of the elect. So therefore, insofar as he punishes the wicked, it is called the "hand"; and insofar as it is ordered to the good of the just, it is called the "right hand." Or the right hand is Christ, and the hand as well; hence, "your hand," that is, Christ, "let it be found," that is, let it be known for good by those who are your friends, namely the nations. Rom. 10; Is. 65: "They found me who did not seek me." Or for evil: "Let it be found," etc., that is, let it be known by your enemies, that is, the Jews, in the judgment, when he comes to judge. Lk. 21: "They shall see the Son of Man coming," etc. "And your right hand," that is, your Son, "shall find," that is, punish, "all who hate you."
[86955] "You shall make them." Here the punishment of the enemies is set forth. And first as to the evils inflicted upon them; second as to the goods taken from them, at "their fruit." He sets forth a threefold order of punishment: and if it is referred to the mystery, it is clear: because in the future judgment there will be three things. First there will be a fire burning the surface of the world. Ps. 96: "He shall set fire around his enemies": therefore he says, "You shall make them like a furnace of fire," namely, "in the time of your countenance," that is, of Christ, at which time he will appear for judgment. Ps. 16: "From your countenance let my judgment come forth," etc. And he says "like a furnace," as though oppressed by fire on every side. Mt. 6: "Like the grass which today is, and tomorrow is cast into the furnace." Or "like a furnace," that is, containing fire within itself; and by this is understood the fire that the wicked will suffer interiorly from evil desire and anger. A good affection is a good fire. Lam. 1: "From on high he sent fire into my bones," etc. An evil affection is an evil fire. Ps. 57: "Fire has fallen upon them, and they have not seen the sun," that is, they always burn in the conscience of their impiety. Hos. 7: "All adulterers like a furnace heated by the baker." All who join themselves to anything other than God in a disordered way are adulterers. The baker is the Devil, who supplies evil thoughts: just as a baker supplies wood. Lam. 5: "Our skin is scorched like a furnace because of the storms of famine." And this "in the time of your countenance," that is, in the time of your manifestation for judgment. Second is set forth the debate of the judgment: in which he will reproach the wicked for their sins, and pronounce the sentence of damnation, whether vocally or mentally. And therefore "the Lord in his wrath shall trouble them," that is, he shall bring upon them the disturbance of sorrow over the evils inflicted and the goods taken away; third, they shall be enveloped by fire: hence, "and fire shall devour them." Job 20: "A fire that is not kindled shall devour them," namely, not by human breath; but it shall be kindled by divine power: hence Jerome has "you have cast them down." All these things can be applied quite fittingly to David.
[86956] "Their fruit." Here the deprivation of goods is set forth. The goods that men have in this world are of two kinds: some by which men desire to enjoy themselves in this life, and some they wish to leave behind them: and they shall lose both. And therefore, as to the first he says, "You shall destroy their fruit from the earth," which they sought to enjoy. Wis. 3: "Vain is their hope," etc. Rom. 6: "What fruit," etc. As to the second he says, "their seed," namely shall perish, "from among the children of men," namely from the company of the saints. Is. 14: "I will destroy Babylon," etc., and this happens because, as it says in Sir. 14: "Every corruptible work shall fail in the end." Wis. 3: "The nations of the wicked are of dire consummation," etc.
[86957] "For." Here the guilt of sinners is set forth, and it is described in two respects. First, as to the endeavor of their work; and as to this he says here: "For they have turned," etc.: because although they cannot accomplish it, still they endeavor as much as they can to inflict evils. Ps. 34: "They repaid me evil." Or, "they have turned," because the evils threatening them they wish to inflict on others. For a twofold evil was threatening the Jews: namely, the evil of punishment: and they tried to turn this upon Christ, when, lest the Romans take away their dominion, they killed Christ. Second, the evil of guilt was threatening them. Jn. 8: "You are of your father the Devil"; and they twisted this against Christ when they said, Jn. 8: "Do we not say rightly," etc. They themselves were possessed by demons, and they imputed sin to Christ. Second, the guilt of the Jews or of sinners is described as to the endeavor of thought: hence he says, "They devised plans," etc., that is, they planned to destroy his faith. Jer. 11: "They devised a plan," etc. Of this wood it is said in Wis. 14: "Blessed is the wood through which justice is done": but "they did not establish it," that is, they could not bring their plan to completion. Is. 8: "Take counsel together, and it shall be brought to nothing," etc. Why? "Because there is no counsel against the Lord," Prov. 21. And he assigns the reason for this statement, why they did not establish their counsel, saying "their back." Jerome's text is clearer: "For you shall set them as a shoulder, your boundaries firm against their face." It can happen in two ways that enemies do not establish their plans against someone. In one way, if they are conquered by him. In another way, if the boundaries of the one attacked are made firm; and therefore he says, they could not establish their plan: "For you shall set them as a back," that is, they shall flee before you. Likewise, "you shall make firm your boundaries against their face." This is understood spiritually of Christ, whose boundaries no one could breach. Jn. 10: "No one shall snatch them out of my hand." And in our text it reads, "In your remnants you shall prepare their countenance," that is, against their countenance, according to the Gloss. Above the Psalmist set forth the future punishment of the wicked; here he sets forth their present punishment. And there is a twofold spiritual punishment, which is in the soul: namely, according to aversion from God, and according to conversion to evil. As to the first he says, "You, according to your providence, shall set them as a back." As to the second he says, "In your remnants you shall prepare their countenance." And this is explained in many ways, according to the Gloss. In one way, concerning those things which Christ left behind, namely the temporal things he scorned. Jn. 18: "My kingdom is not of this world"; because in the desire for temporal things you shall leave their countenance, that is, you shall prepare their intention, so that on account of this they kill Christ, as when they said, Jn. 11: "Lest perhaps the Romans come," etc. Or "in their remnants," that is, in the nations which you leave to be converted. Rom. 15: "In him the nations shall hope." "You shall prepare their countenance," that is, the knowledge of you, which is "theirs," that is, of the Jews, that is, promised to them. Or the remnants of Christ are called the last things of his life, that is, his passion and death; and in these their evil intention toward his passion was prepared. Or the preparation of the countenance is for good, that is, "in the remnants" of the Jews who will be converted. Rom. 9: "The remnant shall be saved." And although they are set as a back for now, yet the remnant will be converted and will know.
[86958] "Be exalted." Here the conclusion is set forth. And first he asks for what pertains to God's part; second, he promises what pertains to our part. He says therefore, "Be exalted, O Lord, in your strength," so that in it the king may rejoice. Is. 26: "Let your hand be exalted, that they may not see, and let them be confounded." Yet according to the mystery: "Be exalted," O Christ, in the resurrection, which will be "in your strength." Jn. 10: "I have the power to lay down my life, and to take it up again," through the resurrection and ascension. "Be exalted," which will be "in your strength." Is. 63: "Walking in the greatness of his strength." And we "shall sing," namely interiorly, "and chant," exteriorly, "your mighty deeds." Or, "we shall sing," that is, we shall proclaim and announce the excellence of your power. 1 Pet. 2: "That you may declare his mighty deeds, who has called you out of darkness into his marvelous light."
Commentary on Psalm 21
[86959] In the preceding psalms, the tribulation that David endured from his son and from Saul seems to have been treated first; but here, in the third decade, the persecution he suffered from the entire people is addressed, who rejected him at Saul's command. This Psalm is therefore divided into three parts. In the first, the tribulation is narrated. In the second, a prayer is poured out to God for deliverance; in the third, a thanksgiving is offered. The second begins at Ps. 24: "To you, O Lord, I have lifted up"; the third at "Bring to the Lord," Ps. 28. Regarding the first, he does two things. First, he sets forth the tribulation; second, he shows how he is helped by God in tribulation, at Ps. 22: "The Lord rules me." As was said above, just as in other prophets, so here certain things then present are treated insofar as they were a figure of Christ and pertained to the prophecy itself. And therefore sometimes certain things are set down that pertain to Christ, which exceed, as it were, the capacity of the historical accounts. And among other things, this Psalm especially treats of the passion of Christ. And therefore its literal sense pertains to Christ. Hence he specifically spoke this Psalm during the passion when he cried out, "Eli, Eli, lama sabachthani," which is the same as "My God, my God," etc., as this Psalm begins. And therefore, although this Psalm may be said figuratively of David, it is nevertheless specifically referred to Christ in its literal sense. And at the Synod of Toledo, a certain Theodore of Mopsuestia, who expounded this psalm literally of David, was condemned, both for this and for many other things; and therefore it must be expounded of Christ. It should be known, moreover, that five Psalms treat at length of the passion of Christ, of which this Psalm is the first. The others touch upon the passion of Christ more briefly. The second is "Judge, O Lord, those who harm me," Ps. 34. The third is "Hear, O God, my prayer, and do not despise my supplication." The fourth, Ps. 68: "Save me, O God, for the waters have entered in." The fifth, Ps. 108: "O God, do not be silent about my praise." And this is on account of the five wounds of Christ, or on account of the five sheddings of blood. And there is one manner of proceeding in all of them, because they begin with lamentation and end with the salvation of peoples, since from the passion salvation was brought about for all people. Jerome's title is: "For the choirmaster, for the deer of the morning." In our text: "For the choirmaster, for the assumption, or for the doe of the morning." In this Psalm the passion of Christ is principally treated. Secondly, the resurrection is touched upon in it, because through it the passion is made intelligible, and the passion is ordered toward the resurrection -- just as if I should say, "this man has been freed," it shows that he was a slave. Therefore this Psalm belongs to David, that is, to Christ. And it is "for the assumption," that is, the resurrection, and this was in the morning; hence "for the doe," that is, for human nature, or "for the deer of the morning," that is, Christ: Ps. 107: "I will arise at dawn." This title, however, refers to when David went as a fugitive and was hiding in the wilderness like a deer. Hence he said above, Ps. 17: "And he made my feet like those of deer." Therefore on account of that tribulation which prefigured the passion of Christ, this Psalm is given its title. In this way, however, it is better referred to Christ, so that by the deer is understood the human nature in Christ, because a deer passes through thornbushes without injury to its feet; so Christ passed through this present life without any defilement of himself. Likewise, a deer leaps most excellently: so Christ ascended from the pit of death to the glory of the resurrection. And therefore he is called a deer, and he is called "of the morning" because he rose at that time. This Psalm is divided into three parts. In the first, a complaint is set forth. In the second, a narration of the passion, at "But I am a worm." In the third, a petition for deliverance is placed, at "But you, O Lord, do not remove your help far from me." Regarding the first, he does three things. First, the complaint or question is set forth. Second, an exposition of the complaint is given, at "Far from my salvation." Third, the reason for complaining is given, at "But you dwell in the holy place." This is the translation of the Septuagint. In the Greek and in the Hebrew, however, "look upon me" is not found; rather it reads: "My God, my God, why have you forsaken me?" Because Christ spoke these words on the cross; but "look upon me" was inserted. Therefore the petition is set forth when he says, "My God, my God." Moreover, "God" is repeated twice for greater certainty: Gen. 41: "That you saw the same thing a second time pertaining to the same matter is a sign of its certainty." "Look upon me," that is, have mercy on me: Ps. 24: "Look upon me and have mercy on me, for I am alone," etc. "Why have you forsaken me?" These were the words of Christ on the cross. From these words, however, Arius took occasion for his error: namely, that in the death of Christ the divinity was separated from the humanity. Hence, according to him, the Lord complains about this, saying, "Why have you forsaken me?" But this is erroneous. It should be known, however, that someone is said to be forsaken by God when God is not present to him, as he seems to be present when he protects him and fulfills his petition: Jer. 20: "The Lord God is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." And because Christ was not freed from bodily suffering when he was in his passion, in this respect he is said to have been forsaken for a time, that is, exposed to suffering: Rom. 8: "He did not spare his own Son," etc. Likewise that petition, "Father, if it be possible, let this cup pass from me," as stated in Mt. 26, does not seem to have been fulfilled, because it was according to the flesh: Is. 54: "For a moment and briefly I forsook you," that is, I exposed you to suffering; "and with great mercies I will gather you," namely, in the resurrection. And therefore he says, "Why have you forsaken me?" That is, "Why have you exposed me to suffering?" "Far from my salvation are the words of my transgressions." Here the complaint or question is expounded. And first in general. Second in particular, at "My God, I will cry out." He says therefore, "You have forsaken me." And this, because the words of my transgressions are far from my salvation, that is, from the salvation of me, a true man, insofar as I have a human nature: Ps. 118: "Salvation is far from sinners." And these words -- namely "forsaken," and "far," and "why" -- do not seem to be the words of a just man or of justice, but seem to be words of my transgressions, that is, of a sinful man; that is, they show me to be not just, but a sinner. Hence Christ spoke these words in the person of the sinner, or of the Church. And this is one of the rules set forth above at the beginning of the Psalter: that the things which pertain to the members, Christ says of himself, because Christ and the Church are, as it were, one mystical body; and therefore they speak as one person, and Christ transforms himself into the Church, and the Church into Christ: Rom. 12: "We, being many, are one body in Christ." In the members of Christ, that is, in the Church, there are transgressions or sins. But in the head, that is, in Christ, there is no transgression, but only the likeness of transgression: Rom. 8: "God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin": 2 Cor. 5: "Him who knew no sin he made sin for us, that we might become the righteousness of God in Christ." Now Christ, when the passion was imminent, prayed, "Father, if it be possible, let this pass," etc., Mt. 26. But these words of Christ praying can be expounded in two ways. In one way, so that Christ uttered them as bearing the person of the weak who are in the Church, because it was to happen that some weak members of his, when suffering was imminent for them, would be afraid. In another way, that he uttered this petition bearing the role of the weak flesh in Christ, which naturally fears and flees death. What he asked, therefore -- to be delivered -- was a word either of the members in whom transgression is found, or of the flesh of Christ in which there is the likeness of transgression or sin. And therefore he says "words" by which he asked to be delivered, which are "of my transgressions," that is, of the faithful, for whose transgressions I suffer; or they are of the weak flesh which has the likeness of transgression: "far from" bodily "salvation," because the cup, or the suffering, does not pass from me as I asked; as if to say, I do not obtain the salvation I intend if my petition, which I make, were to be heard, "Father, let this cup pass from me." And therefore Jerome's text has, "Far from my salvation are the words of my groaning." Augustine expounds it differently in the Book on the Grace of the New Testament: these words by which I ask to be freed from suffering and complain that I have been abandoned to suffering are far from my salvation, which according to my divinity I ought to bring about. Mt. 1: "He himself shall save his people from their sins." And he assigns the reason why he was forsaken: for there is a twofold salvation -- one bodily, which is common to men and beasts: Ps. 35: "Men and beasts you will save, O Lord." The other is spiritual and eternal; and this belongs properly to Christ: hence he says "my," because the salvation of the new testament was brought about through Christ: Is. 45: "Israel is saved in the Lord with an eternal salvation." And these differ, because the first was sought in the old testament, while the second is sought in the new. Why then was he left capable of suffering? Because he came in the new testament. And these words which he spoke here are "far from my salvation," the spiritual one, because they are for bodily salvation. "Far." Christ speaks in the person of sinners, who are sometimes forsaken by God on account of sins. Hence he says, the words of my transgressions, that is, of sinners, are far from salvation, the spiritual kind, because this is the reason why sinners are not saved -- because they are sinners: Jn. 9: "God does not hear sinners." Or according to Augustine, he speaks, "from me," as if by forsaking me you have made me far from my salvation, that is, bodily salvation: and these words are "of my transgressions."
[86960] "My God." These things are pursued in particular. By day and night we can understand two things. In one way, literally, temporal day and night, and thus "to cry out" means to cry out continually; hence he says, "You will not hear"; as if to say: although I cry out continually, I am nevertheless not heard. Jerome's text has, "and by night, and there is no silence for me," as if I do not cease praying day and night. In another way, by "day" is understood prosperity, and by "night" adversity. And according to Augustine, words that are said for bodily salvation are made "by day" for prosperous things, and "by night," so that adversity might be taken away. Therefore Christ cries out "by day," when he is in prosperity, and is not heard, because he asks that he not perish; and "by night," so that adversity might be removed, and it is not removed. But against this it is said of Christ (Heb. 5) that he was heard, etc. And it must be said that prayer is an act of reason: hence every prayer of Christ proceeding from the judgment of reason was heard. It is otherwise with prayer expressing the weakness of a passible nature and the proper movement of the members, because he himself did not wish it to be heard: Jn. 12: "Now my soul is troubled, and what shall I say, Father?" etc. And why he was not heard in prosperous and adverse things, he shows: "and not to foolishness for me," because this petition does not pertain to the salvation of the new testament, which I intend, which is eternal salvation; but it pertains to the salvation of the old testament. So that you may learn this wisdom, know that temporal salvation does not pertain to the new testament, but to the old. This is the wisdom that is foolishness before men: 1 Cor. 4: "We are fools for Christ's sake": 1 Cor. 1: "Has not God made foolish the wisdom of this world?" etc.
[86961] "But you." Above, the question of Christ inquiring into the cause of his passion was set forth; here, however, he shows that such a question is reasonable, and that it is reasonable that he was forsaken. And first he says this is wonderful on God's part. Second, he shows this from ancient experience, at "In you our fathers hoped." What is said here is referred to the foregoing in three ways, according to three expositions. One is that he is far from temporal salvation, and thus this division was made. Hence that is wonderful on God's part for two reasons. The first is that God dwells in the saints and yet does not defend them: Judg. 6: "If the Lord is with us, why have all these evils overtaken us? Where are his wonders which our fathers told us of?" And therefore he says, "But you dwell in the holy place": Jer. 14: "You are in our midst, O Lord," but he especially dwells in Christ. The other reason is that whatever good we have is entirely for the praise of God. And therefore, if things go well for us, God is better praised by us. And therefore it follows, "the praise of Israel": Jer. 17: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise." According to another exposition: "Why have you forsaken me?" Namely because the words of my transgressions are far from my salvation, spiritually; but I cry out for temporal salvation. But you, who dwell in the holy place, so as to be the praise of Israel, will not hear, because you do not hear when one does not cry out for spiritual salvation. Or according to the third exposition, so that Christ speaks in the person of the sinner: as if to say, therefore you are far from my salvation, because you do not dwell in sinners, but in the holy place.
[86962] "In you." Here another reason is given, drawn from the ancient custom and experience by which the holy fathers were freed from tribulations when they called upon God -- as is evident from Ex. 14, that they were freed from the persecution of the Egyptians; and concerning Susanna, who was freed from the unjust sentence of the elders, Dan. 13; and Daniel, who was freed from the mouth or the den of lions, Dan. 14. How then have I been forsaken by you and not freed from suffering? He therefore does two things regarding this. First, he makes mention of the evil of bodily affliction. Second, of the evil of confusion. As for deliverance from the first evil, they did two things. First, they hoped in him; hence he says, "In you," not in the world, "our fathers hoped": Is. 26: "You have hoped in the Lord through eternal ages, in the Lord God, mighty forever," etc. "And you delivered them"; and this is the fruit of hope, because "you delivered them." Second, they cried out; hence he says, "To you they cried out," from great affection of heart, "and they were saved": Ps. 119: "To the Lord when I was troubled I cried out," etc. As for the second evil, namely confusion, he says, "In you they hoped, and they were not confounded." But against this: Dan. 3: "There is no confusion for those who trust in you": Rom. 5: "Hope does not confound." It must be said that the fathers pertained to the old testament in which temporal goods were given; and therefore, to show that divine providence also disposes temporal things, he frees them even with temporal deliverance. But Christ promises and bestows spiritual things; and to show that temporal things are to be despised and eternal things hoped for, he did not will temporal deliverance according to reason. And yet some in the new testament were freed by temporal deliverances, and in the old testament some were instructed by spiritual afflictions, to show that God is the author of both testaments.
[86963] "But I." Here he sets forth his passion. And first he proposes the confusion that he suffered. Second, he expounds it, at "All who see me." Third, he assigns its cause, at "For you are." The first part can be read in two ways. In one way, so that first he proposes the likeness of the confusion, and second he expounds the reproach. He says therefore: they were delivered, but I was not freed from confusion; rather I was so vilely trampled upon as if I were a worm and not a man: Job 25: "Man is rottenness, and the son of man a worm": Lam. 3: "I have become a derision to all the people, their song all day long." And he explains how: "a reproach of men, and the outcast of the people": Mt. 27: "Those passing by blasphemed him, 'Ha! You who would destroy the temple.' And those who were crucified reviled him. 'He saved others; he cannot save himself.'" And Jn. 19: "Weaving a crown of thorns," etc. And therefore, "I have become a reproach of men," in their words, as has been said, "and the outcast of the people," because they despised him, and because, having rejected him, they asked for Barabbas, Mt. 27. Lam. 3: "You have made me an outcast in the midst of the peoples." In a second way, so that it pertains to Christ's dignity: for a worm is not generated from intercourse, but from the earth, by the heat of the heavenly sun alone. "For he was like the most tender worm of wood," as it is said in 2 Sam. 23; so Christ was born from the Virgin by the operation of the Holy Spirit alone: Ps. 84: "The Lord will give kindness, and our land will yield its fruit." Therefore he says, "But I am a worm and not a man," that is, not merely a man, but also God. Or otherwise, according to Augustine: by "man" is understood the old man, namely Adam, who was a man in such a way that he was not the son of man. By "worm" is understood Christ, who was a man in such a way that he was the son of man, that is, of the Virgin. Therefore he says, "I am a worm and not a man," that is, not one rejoicing in temporal things, but the son of man rejoicing in spiritual things. "The outcast of the people" -- this remains unchanged. Next he sets forth the derision: and first he shows how it was universal; second, how it was manifold. That it was universal he shows when he says, "All who see me have derided me": Jer. 20: "All day long everyone mocked me," because both the people and the rulers did so. And this distribution, "all," is understood of the entire people, namely the wicked. That the mockery was manifold he shows: because it was in words; hence he says that "they spoke with their lips": Mt. 27: "Those passing by blasphemed him": Is. 57: "Whom have you mocked? Against whom have you opened your mouth wide and stuck out your tongue?": Wis. 2: "If he is truly the Son of God, he will receive him." Likewise in deeds: "And they shook their heads": Mt. 27: "Shaking their heads" (namely in derision) "saying, 'He saved others,'" etc.
[86964] "He hoped." He shows what those words were that they spoke to his confusion: because first they reproached him for the hope he had in God; hence he says, "He hoped in the Lord; let him deliver him." Mt. 27: "He trusts in God; let him deliver him if he wants him." As if to say: if he had hoped in the Lord, he would have freed him, because it was said immediately above that "in you our fathers hoped, and you delivered them." But they are deceived, because it is not understood of temporal salvation or deliverance. Second, they reproach Christ that he is not acceptable to God; hence he says, "Let him save him, since he delights in him": Wis. 2: "He calls himself the Son of God."
[86965] "For." Next the cause of the confusion is set forth; and regarding this he does two things. First, he sets forth the cause. Second, he breaks forth into prayer: "Do not depart." The cause of derision is customarily foolishness. Hence worldly people consider good men to be fools, because they do not put their trust in the world: Ps. 13: "You have confounded the counsel of the poor man, because the Lord is his hope." Regarding this cause he does two things. First, he sets forth the divine benefit that moves one to hope. Second, the hope itself, at "My hope." As if to say: they deride me because my hope is in you; and therefore he says, "For you are the one who drew me forth from my mother's womb." Here he first sets forth what pertains to the head. Whatever things are born naturally and universally from a mother's womb are produced by divine power, and God is the cause of all things: Gal. 1: "He who set me apart from my mother's womb and called me through his grace." But he says that Christ was singularly drawn forth from the mother's womb, because he was miraculously conceived and born without seed, with his mother's integrity preserved. This is the benefit, and from this follows hope. And regarding this he sets forth three things. First, the hope itself. Second, its perfection. Third, its reason. He says therefore, "My hope from my mother's breasts," that is, you are my hope from the time I became man and nursed at my mother's breasts, because when he was the Word with God, it was not fitting for him to hope: Ps. 70: "My hope from my youth." But against this: Christ from the instant of his conception had the use of free will; therefore from that time he hoped. The response is that the breasts, that is, the milk of the breasts, were prepared at the same time that he was conceived; hence the breasts refer to the conception itself. "Upon you I was cast from the womb." Against this: if after he came forth from the womb he was cast upon God, then before he left the womb he was not cast upon God. It must be said that one is "cast upon" another who does not rely on himself but depends on the other: 1 Pet. 5: "Casting all your cares upon him." Hence, "I was cast from the womb," because I rely on you alone. And thus the perfection of hope is described.
[86966] "From the womb." Here the reason for the hope is given: as if to say, I hoped in you because I always had you as God: Ps. 27: "In God my heart has hoped, and I was helped." And therefore he says, "You are my God from my mother's womb," that is, from the time I was made man, because before that the Son of God was not man. But if this is expounded of the members of Christ, the casting or drawing forth is from one thing to another according to the flesh; Christ, however, always tended toward God. But he speaks of the members, who according to the flesh are always in the fleshly womb, namely in worldly desires; but through God they are drawn out from such desires and cast upon God, so that they hope for and seek nothing but God. Next he concludes with a prayer, saying, "Do not depart from me," namely in defending me, whether in me or in my members, as regards spiritual things. As if to say: you have forsaken me by exposing me to bodily suffering. Do not withdraw from me by withdrawing your spiritual aid from me.
[86967] "For." This, according to Jerome, is the beginning of the following verse; and therefore it can, as was said, be suitably read with the preceding text, and also with what follows. And as Jerome says, it is more suitably read with what follows. For the Psalm, expounding the passion in the person of the Lord, first sets forth a prayer, and then follows the order of the passion, at "They have surrounded me," etc. Regarding the first, he does two things. First, he proposes the prayer. Second, he shows the necessity of praying: "For tribulation." He says therefore, "You are my God from my mother's womb," and therefore I pray, "Do not depart from me, for tribulation is near." For these things are to be understood as Christ speaking in the person of his members, that he would not abandon them in tribulations: 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you are able." Ps. 70: "Do not forsake me, for my enemies have spoken against me, and those who watched for my life took counsel together." He does not, however, say this for himself. Now the necessity is twofold: the tribulation that threatens, and the help that is lacking. Hence he says, "Tribulation is near," namely in time: Mt. 26: "Behold, the hour draws near, and the Son of Man will be handed over," etc. But an objection is raised: since these words belong to Christ already on the cross, how does he say, "For tribulation is near," etc.? We can say that David changes the tenses. Augustine solves it differently. Tribulation is sometimes near, sometimes remote. The sense of pain is in the soul: what is near to the soul is the body; what is remote is exterior goods. When therefore the affliction is in exterior things, the tribulation is not near; but when it is in one's own body, then it is near and close, and it is impossible that a person not feel it. Now Christ was afflicted in his own body: Ps. 114: "I found tribulation and sorrow." Likewise, help is lacking: "For there is no one to help." And therefore one must persist in prayer: Is. 63: "I looked about, and there was no helper; I searched, and there was no one to assist," because even the apostles, having left him, fled.
[86968] "They have surrounded me." Above the Psalmist, in the person of Christ, showed that his complaint or grievance was reasonable, both on God's part and from the custom or experience of the ancients; here, however, he pursues the order of the passion as regards the affliction of the flesh. And first he introduces the persecutors. Second, the effect of the persecution, at "Like water." Third, the manner of the persecution, at "Dogs have surrounded me." First, therefore, the persecutors are introduced as attacking by deed: some of them are lesser, such as the common people and the servants; and regarding these he says, "Many young bulls have surrounded me": Eccl. 1: "The number of fools is infinite." "They have surrounded me," because they attacked from every side: Ps. 117: "They surrounded me like bees," etc. Some are greater; hence he says, "Fat bulls have besieged me": Sir. 6: "Do not exalt yourself in your thinking, like a bull which, from its fatness and strength, is not pressed by the yoke, and greatly breeds and is proud." It is said that the bull is a melancholic animal, and for this reason it retains anger for a long time. And just as the lesser ones have boldness on account of their multitude, so the greater ones on account of their riches. And therefore he says "fat": Job 15: "He is armed with a fat neck." "They besieged me": Job 19: "They besieged my tent round about." Next he introduces the persecutors rising up with their mouths; hence he says, "They opened their mouth against me." And indeed in manifold ways, by tempting him: Mt. 22: "Why do you tempt me, hypocrites?" By accusing, by envying, by demanding his death, saying, "Crucify him": Lam. 3: "My enemies opened their mouth against me." Then he adds a simile: "Like a lion seizing and roaring," to whom they are compared on account of their cruelty: Jer. 12: "My heritage has become to me like a lion in the forest; it has raised its voice against me." For it is the nature of the lion to roar after seizing its prey: Am. 3: "Will the young lion give voice from its den unless it has caught something?" And he says "seizing" by lying in ambush, and "roaring" by openly seeking his death: Ezek. 22: "Like a roaring lion seizing prey, they devoured souls."
[86969] "Like." Next he sets forth the effect of the persecution. And first he proposes this effect. Second, he expounds it, at "Scattered." He says therefore: they persecute me and harm me, because as regards bodily health they have entirely prevailed. And therefore he says, "I am poured out like water." If oil is poured out, something remains in the vessel; if wine is poured out, at least the scent remains in the vessel; but of water nothing remains. As if to say: I am entirely poured out, according to their opinion: 2 Sam. 14: "We are like waters spilled out, which do not return upon the earth." Water is easily poured out and cast away; so I was poured out. Just as the Jews not only tried to destroy him from the earth, but also wanted to destroy his fame. Or Christ is likened to water because water washes; so the passion of Christ washes away all sins and all filth: Rev. 1: "He loved us and washed us from our sins in his blood." Likewise water irrigates and makes fruitful; so the passion of Christ: Sir. 24: "I said, I will water my garden," etc. And it bears the fruit of eternal life: Sir. 24: "My flowers" (that is, of my passion) "are the fruit of honor and uprightness." Likewise it makes the way slippery; so the passion of Christ disposes the Jews to fall: 1 Cor. 1: "We preach Christ crucified, a stumbling block to the Jews, and foolishness to the Gentiles; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Next he expounds this effect, and therefore he says, "Scattered are," etc. As if to say: whatever seemed strong in me has been dissolved; whatever was beautiful has withered. And therefore he says, "Scattered," etc. In a person there is a twofold strength. One is bodily strength, and this consists in the bones and sinews; and regarding this he says, "All my bones are scattered." As if to say: all my bodily strength has failed. Yet of Christ it is said spiritually: for the apostles, who are the bones of Christ, were scattered: Zech. 13: "I will strike the shepherd, and the sheep of the flock will be scattered." The other is the strength of the soul, which consists in the heart; hence he says, "My heart has become like melting wax." Augustine asks how this can be true of Christ as head, because this seems to come from excessive fear, which must not be said of Christ -- because even though there was natural fear in him, it was not so great that his heart would melt. And so it is understood of Christ not in himself, but with respect to his members, who are indeed the heart of Christ, whom he especially loves: Phil. 1: "Because I hold you in my heart." And it follows, "God is my witness, how I long for you all in the heart of Jesus Christ." These were the apostles, who were bones for sustaining the weak in the Church, just as bones sustain the flesh: Rom. 15: "We who are stronger ought to bear the weakness of the infirm." And their hearts were like melting wax. First by an evil melting through fear, as in the flight of the disciples: Mt. 26: "Then all of them, leaving him, fled." And in the denial of Peter: Lk. 22: "But he denied it, saying, 'Man, I do not know what you are saying.'" Second by a good melting, as in the conversion of the disciples, as is evident in Peter and Andrew. Or it must be said that melting is also characteristic of love. Song 5: "My soul melted." A thing before it melts is hard and contained within itself; if it melts, it spreads out and tends from itself toward something else. Fear also sometimes hardens, namely when it is not great; and so it is also with love, because when love comes upon one, then the person tends toward another thing who before was contained in himself. And regarding this melting, it can be expounded even of Christ as head: for this melting is both from the Holy Spirit and is in the midst of the belly, that is, of the affections. Or by the heart of Christ is understood Sacred Scripture, which manifests the heart of Christ. This, however, was closed before the passion, because it was obscure; but it was opened after the passion, because those who now understand it consider and discern how the prophecies are to be expounded.
[86970] "It dried up." Here he shows that whatever was beautiful in Christ vanished. Three things seemed to flourish in Christ before the passion: the working of miracles, the eloquence of his teaching, and the fame and glory of the people. Regarding the first, Jn. 6: "A great multitude was following him, because they saw," etc. And this power dried up in the passion, according to their opinion; hence they cried out, "He saved others," etc. "It dried up," that is, it became worthless, "like," etc. Or a potsherd, when it dries, hardens: so in the passion the power of Christ was hardened to endure: Sir. 27: "The kiln tests the potter's vessels, and the trial of tribulation tests the just." Regarding the second, Mt. 7: "He was teaching them as one having authority"; but in the passion, "My tongue clung to my jaws," on account of his silence: Ezek. 3: "I will make your tongue cling to your palate, and you will be mute." And this happened in the passion, because he did not answer Herod: Lk. 23: "Herod questioned him at great length. But he made no answer." Regarding the third, Mt. 21: "A very great crowd spread their garments on the road. And others cut branches from the trees," etc. Then was fulfilled what David had prophesied of Christ, saying (Ps. 117), "O Lord, save me; O Lord, grant prosperity. Blessed is he who comes in the name of the Lord; the Lord is God, and he has given us light." But in the passion he became worthless; hence he says, "And you have brought me down to the dust of death," that is, you have caused me to suffer a vile death: Wis. 2: "Let us condemn him to a most shameful death." Or if it is referred to the members: "You have brought me down to the dust of death," that is, my members, which are reduced to ashes, but not the body of Christ himself. Or "to the dust," etc., that is, "You have given me into the power of the Jews, who are like dust," etc.
[86971] "For." Here the manner of the passion is set forth. And first he sets down what happened before the crucifixion. Second, what happened during the crucifixion itself. Third, what happened after the crucifixion. Before the crucifixion two things happened. First, he was captured; and regarding this he says, "Many dogs have surrounded me": Phil. 3: "Beware of dogs, beware of evil workers": Is. 56: "Most shameless dogs, they never have enough." Second, how he was mocked; hence he says, "The council of the wicked has besieged me." Next he sets forth what happened during the crucifixion itself. And first, regarding the nailing: "They have pierced my hands and my feet," fastening them to the wood with large nails: Zech. 13: "What are these wounds in the midst of your hands?" Likewise, regarding the stretching out, he says, "They have numbered all my bones," that is, they have made them able to be counted.
[86972] "But they." Here those things that happened after the passion are set forth; hence he says, "But they watched," gathering for the spectacle in order to mock: Lk. 23: "The soldiers mocking him filled a sponge with vinegar, saying, 'If you are the King of Israel, save yourself,'" etc. "And they looked on," namely to see what would happen to me. "They divided my garments among themselves," which were several and divisible; "and for my tunic," namely the seamless one, "they cast lots." And they did this either out of greed or as a kind of mockery. By these divided garments are signified the sacraments of the Church; but by the tunic that is not divided is signified the unity of the Church, which everyone believes himself to have, but which only one possesses, because the unity of the Church is singular: Song 6: "One is my dove, my perfect one."
[86973] "But you." Having narrated the passion, here he proceeds to prayer; and regarding this he does two things. First, he asks for divine help. Second, he asks for the fruit of the help granted, at "I will declare your name." Regarding the first, he does two things. First, he asks for divine help in general. Second, specifically for himself, at "Deliver from the sword." Regarding the first, he does two things. First, he asks for swiftness of aid. Second, the necessity of aid. He says therefore, regarding the first: they did these things -- they pierced my hands and my feet, etc. -- "but you, O Lord, do not remove your help far from me," that is, do not delay in granting me, the man Christ, the aid of your divinity. As if to say: it happened, because he was freed from death through the glory of the resurrection, which was not far off, because after three days he rose again. And Christ rising was: 1 Cor. 15: "Christ rising from the dead, the firstfruits of those who have fallen asleep": Ps. 56: "I will arise at dawn." "Look to my defense": as if to say, your help is necessary for me for this, namely for my defense. "Under the shadow of your wings protect me," etc. "Defend me," namely against those persecuting unto death, and against the demons, lest they detain me in Limbo. Thus he asked that his body not be dissolved into ashes and that his soul not be held in hell: Acts 2: "Having loosed the pangs of hell, inasmuch as it was impossible for him to be held by it": Ps. 37: "Do not forsake me," etc.
[86974] "Deliver." Here he explains specifically from what he asks to be defended. And first, against death. Second, against the temptation of death, at "From the hand of the dog." He says therefore, "Look to my defense," and "O God, deliver my soul," which they seek, "from the sword," that is, from the trembling, brandished sword. But against this: Christ was not killed by a sword but by a lance; and the lance also struck him after death. But it must be said that the sword by its sharpness divides: Heb. 4: "Sharper than any two-edged sword, and penetrating even to the division." And therefore, because death divides the soul from the body, and the father from the son and vice versa, and brother from brother, it is called a sword: Zech. 13: "Sword" -- that is, death -- "arise against my shepherd." And from this he is delivered in the resurrection. Or the sword is the tongue of adversaries: Ps. 56: "Their tongue is a sharp sword." Or here Christ speaks for his members, many of whom were killed by the sword: Acts 12: "He killed James the brother of John with the sword." "And from the hand of the dog." Here he prays against temptations; and he describes them in three ways as irrational, and he does this under the likeness of a dog, which barks before it perceives against whom it should bark, on account of its sudden anger. So the Jews, before they knew why they should bark against Christ, were crying out: Phil. 3: "Beware of dogs, beware of evil workers"; and above, "Many dogs have surrounded me." This pertains especially against the Jews, who, barking against Christ, cried out, "Crucify, crucify." Lk. 23.
[86975] "Save me." Here he describes them as cruel, under the likeness of a lion, which is a cruel animal; and this refers to Pilate, who wielded the power of a lion, that is, of the emperor, whom the apostle calls a lion: 2 Tim. 4: "I was delivered from the mouth of the lion." Or it refers to the devil: 1 Pet. 5: "Like a roaring lion, he goes about seeking whom he may devour." "And my lowliness from the horns of the unicorns." Here he describes them as proud; and it refers to the chief priests and scribes, who are compared to the unicorn, which signifies pride. And this is indicated by the fact that it has one horn on its head, and is of such pride that it in no way endures subjection, but immediately dies when captured: Job 39: "Will the rhinoceros, that is, the unicorn, be willing to serve you, or will it remain?" etc. And by this are signified the rulers of the Jews, who uniquely gloried in their knowledge of God. And whoever uniquely exalts himself is like the Pharisee: Lk. 18: "I am not like other men": Ps. 74: "Do not lift your horn on high."
[86976] "I will declare." Next he shows the fruit of divine help. And first he shows this with respect to Christ himself. Second, with respect to others, at "The poor shall eat." Regarding the first, he does two things. First, he proposes a twofold fruit: namely, of preaching and of praise. Second, he explains each, at "You who fear." Regarding the first, he sets forth a twofold fruit of the deliverance of Christ. The first fruit of Christ was preaching throughout the entire world. He says therefore, "Save me from the mouth of the lion," etc., because having been saved and freed from their jaws, "I will declare your name to my brothers," that is, to the apostles; and this he did after the resurrection. Now the apostles are his brothers, both through the nature he assumed and through the grace of their calling to the apostolate: Rom. 8: "Those whom he foreknew he also predestined to be conformed to the image of his Son (...) and those whom he predestined, he also called." But did he not declare the name of God before the passion? Since he himself says, Jn. 17: "Father, I have manifested your name to men," etc. It must be said that he did, but more fully after the passion and resurrection. First indeed he declared it to the disciples by his own mouth, when he opened their understanding to comprehend the Scriptures, Lk. 24. Second, by giving them the Spirit, the Paraclete: Jn. 16: "When the Paraclete comes, that Spirit of truth, he will teach you all truth." And Jn. 14: "When the Paraclete comes, whom the Father will send, he will teach you all things." But he will declare it most fully when he manifests his divinity in the judgment: Jn. 14: "I will manifest myself to him": Lk. 21: "Then they will see the Son of Man coming with great power and majesty." For then in the Son they will know the Father: Jn. 14: "On that day you will know that I am in the Father, and the Father in me, and I in you." And this belongs to the Son alone, as he himself says, Mt. 11: "No one knows the Father except the Son." The second fruit of the deliverance of Christ was divine praise; hence he says, "In the midst of the Church I will praise you": Is. 42: "His praise from the ends of the earth." But he says, "In the midst of the Church," which Augustine expounds thus, speaking first in this way: We say that something is "in the midst" which is in the open. In the old testament God was praised in secret, that is, in mysteries; but in the new he is praised in public, because in naked truth: 2 Cor. 3: "We, with unveiled face, beholding the glory of the Lord, through the removal of veils." Sometimes we say that something is "in the midst" which is most intimate. The most intimate in the Church are the perfect men, who especially praise God in their hearts. "In the midst of the Church I will praise you," that is, in the doctors and perfect men.
[86977] "You who." He treats each in turn. And first the first. Second, the second, at "Before you." In the first he sets forth the entire preaching of the new testament, how the name of the Lord is declared. And first he shows what people are led to in the new testament. Second, what is declared to them, at "For he has not despised." People are led to three things in the new testament: namely, to confession of the mouth, to seeking the glory of God, and to fearing God. Regarding the first he says, "You who fear God, praise him." Now there is a twofold fear: one filial, which fears to offend God and fears to be separated from him and shows him reverence, and this comes from charity. The other is servile fear, which fears punishment alone, and this does not come from charity: 1 Jn. 4: "Charity casts out fear." The old law was a law of fear; but the new is a law of love. You therefore who fear the Lord, that is, who fulfill the law out of fear, praise him, because no one praises what he does not love; as if to say, confess him out of love: Ps. 116: "Praise the Lord," etc. Regarding the second he says, "All the seed of Jacob, magnify him": 1 Cor. 10: "Whether you eat or drink or do anything else, do all things for the glory of God." And he says "all the seed of Jacob," etc., because to the children of Jacob, that is, to the Jews, the law of the old testament was given, in which human glory is promised; but in the new testament the glory of God is promised. And he says "all," to include the children of the promise who are counted as the seed, as is said in Gal. 3, namely the Gentiles. Regarding the third he says, "Let all the seed of Israel fear him," with the fear of reverence that is joined with love: Deut. 10: "And now, Israel, what does the Lord your God ask of you, except that you fear him and walk in his ways?" Israel is the same as Jacob.
[86978] "For." Here it is shown what is announced to them, namely the power of Christ, insofar as he speaks in the person of Christ praying. For sometimes one does not wish to hear prayers -- namely, when he does not wish to see the one for whom the request is made, or when he does not wish to see the one asking. Sometimes, even if he wishes to see the one asking, he nevertheless does not wish to hear the petition. And he excludes the first when he says, "He has not despised," as if by neglecting, "nor has he scorned the supplication of the poor," that is, of the humble one who has no hope in temporal things, that is, of Christ. The second he shows: "Nor has he turned his face from me," as if not accepting me: Ps. 68: "Do not turn your face from your servant," etc. The third, when he says, "And when I cried to him, he heard me," because the judge granted what I asked for myself and for my own: Jn. 16: "If you ask the Father anything in my name, he will give it to you": Jon. 2: "I cried out, and you heard my voice." And note that before the passion he says he suffered three things. For he says he was despised, "I am a worm," etc. Forsaken, "Why have you forsaken me?" Likewise he says he was not heard, "I will cry out by day and you will not hear." And why? Because at that time he was saying "words of transgressions," that is, pertaining to the weakness of the flesh, according to which temporal things are rather sought. But now, because through the resurrection he brought human nature to the point of seeking spiritual things, he says the contrary. Because above he said, "I am a worm," etc., here he says, "He has not despised me," etc. Above he said, "You have forsaken me"; here he says, "Nor has he turned his face from me." Above he said, "I will cry out by day"; here he says, "When I cried to him, he heard me."
[86979] "Before you." Above, the Psalmist in the person of Christ promised he would speak of two things: namely, the declaration of the divine name and the praise of God. He has already spoken of the first; here he treats the second, namely divine praise. Regarding this he does two things. First, he shows what the praise of God is like. Second, how he joins works to praise, at "My vows," etc. He says therefore, regarding the first, "Before you is my praise." And this can be understood in two ways. In one way thus: my praise, by which I am praised, is before you, not before men, from whom I do not have praise, but from you: 2 Cor. 10: "Not the one who commends himself is approved, but the one whom God commends." In another way thus: my praise, by which I praise you, is before you, not in the eyes of men: Sir. 47: "With his whole heart he praised God and loved the Lord." And this, "in the great Church," gathered together by me and in my name. Great in its extent: Is. 54: "Enlarge the place of your tent, and let the curtains of your tabernacles be stretched out." Great in power: Mt. 16: "Upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you loose," etc. In dignity: Rev. 21: "The kings of the earth shall bring their glory and honor into it." Here he shows how he joins works to praise. The vow of Christ was to give himself for the salvation of the faithful, for he himself vowed this insofar as he was man: Ps. 39: "That I might do your will, O my God, I desired." Which will of God is our sanctification: Jn. 6: "I came down from heaven not to do my own will, but the will of him who sent me." These vows Christ fulfilled by giving himself to the passion, and again when he gave his body as food for the faithful; hence he says, "My vows," that is, sacrifices, "I will pay," on the altar of the cross and in the sacrifice of the faithful; and I will do this "in the sight of those who fear him": Sir. 3: "He who fears the Lord honors his parents."
[86980] "The poor shall eat." Here next he sets forth the effect of the passion with respect to others; and first he proposes the various effects of the passion; second, he shows that they pertain to the future, at "It shall be proclaimed." Regarding the first, he does two things. First, he proposes the effects pertaining to the apostles. Second, he presents such effects as derived through the apostles to others, at "They shall remember." To the apostles pertains the ministry of the Lord's sacrament, which is designated when he says, "The poor shall eat," that is, the humble and those who despise the things of the world: Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." They shall eat the sacrifice, that is, the sacrament of the body and blood, both sacramentally and spiritually. And from this follows a threefold effect: spiritual, namely satiety, praise, and life. Regarding the first he says, "And they shall be satisfied," because their desire will rest in the fullness of graces that are acquired through this sacrament: Ps. 62: "Let my soul be filled as with marrow and fatness." Regarding the second he says, "And they shall praise the Lord who seek him." Nor is this surprising, because praise follows from joy: Is. 51: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Now the satiety of desire causes delight: Is. 55: "Your soul shall delight in richness," that is, in spiritual fatness: Ps. 41: "With the voice of exultation and confession, the sound of one feasting." But not just anyone praises God, but "those who seek him," that is, who seek nothing else but Christ or God: Is. 55: "Seek God while he may be found; call upon him while he is near." Regarding the third he says, "Their hearts shall live," etc. Jn. 6: "If anyone eats of this bread, he shall live forever." And therefore he says, "shall live"; as if to say: although they may die in body by imitating the passion of the Lord, yet they shall live in heart: Ps. 68: "Seek the Lord, and your soul shall live."
[86981] "They shall remember." Here he sets forth the effects derived to others. And first, commonly to all. Second, regarding the carnal, at "They have eaten." Third, regarding the spiritual, at "And my soul." Now there is a threefold effect. The first is divine knowledge, to which the Gentiles came through the apostles. The second effect is conversion to Christ. The third effect is manifested through the perfection of works. Regarding the first he says, "They shall remember." In human beings a certain knowledge of God is naturally implanted; but they forget the Lord through sin: Deut. 32: "You have forgotten the Lord your creator." Now the Gentiles had had some knowledge of God, but they had forgotten it on account of sins; but through the apostles they were brought back to remembrance of their natural knowledge: Jer. 51: "Remember the Lord from afar." Regarding the second he says, "And they shall turn to the Lord," namely through love. And this was done not only by the Jews, but by "all the ends of the earth": Is. 21: "If you seek, seek; be converted and come." And these two effects also pertain to the sacrament of the altar, which is a certain memorial of the Lord's passion, as is said in 1 Cor. 11. Therefore he says, "They shall remember," because the conversion of the soul to God is an effect of the sacrament of the altar: Ps. 22: "He led me to the water of refreshment." Worshipping him not in ceremonies, but "in his sight," that is, with spiritual worship: Jn. 4: "True worshippers will worship the Father in spirit and in truth." "And all the families of the nations": Zeph. 2: "Men shall worship him, each from his own place, all the islands of the nations"; as if it were to be understood that the Gentiles worshipped the God of Israel. And just as proselytes, going to dwell with the Jews, left their own place.
[86982] "For." The spiritual power over the whole world belongs to Christ: Dan. 7: "And he gave him power and honor and a kingdom," etc. And not only over the Jews, according to Is. 9: "Upon the throne of David"; but he himself shall have dominion over the nations: Ps. 2: "Ask of me, and I will give you the nations as your inheritance."
[86983] "They have eaten." Here the effect that followed with respect to the carnal is set forth; and he posits two things. First, he sets forth their good. Second, he sets forth their failing, at "In his sight shall fall" the carnal. And they received a twofold good: namely, participation in the sacrament, and the worship of God in worship. Regarding the first he says, "They have eaten," though unworthily, because they are carnal: 1 Cor. 15: "Flesh and blood cannot possess the kingdom of God." Of the good he said above that they shall be satisfied and shall praise the Lord and shall live, because they venerate the sacrament through the faith they have. But these, because they are "the fat of the earth," that is, fixed on earthly things, that is, not raised up to spiritual things, "shall fall in his sight," namely of God: Jer. 31: "I will fill the souls of the priests with fatness, and my people shall be filled with my good things." These are designated by the fat cows, Am. 4. Deut. 32: "The beloved grew fat and kicked." For "he who eats and drinks unworthily, eats and drinks judgment on himself," as is said in 1 Cor. 11. And he rightly says, "All who descend," that is, if any sink down in affection to earthly things, because even if they seem to stand in the sight of men, yet in the sight of God they fall: Is. 8: "Many of them shall stumble and fall." Or, "They shall fall in his sight," that is, even his enemies shall be prostrate before him, "all who descend into the earth," that is, into the corruption of sin: Phil. 2: "At the name of Jesus every knee shall bow."
[86984] "And my soul." Here the effect with respect to the spiritual is set forth. The soul of Christ comprises those in whom the Holy Spirit rests, namely the spiritual, who relate to God in two ways. First, with respect to the heart, because they live for him, namely for God or for Christ: Gal. 2: "I live," etc. 2 Cor. 5: "Those who live should no longer live for themselves, but for him who died for them." Second, with respect to works: "And my seed." The good seed are the children of the kingdom. As if to say: the children of the kingdom, whom I sowed, served God alone, because all the works they did, they directed to his glory.
[86985] "It shall be proclaimed." Here he explains when this will happen: not in his own time, but in future times. And he sets forth three things. First, he foretells the preaching of the faith. Second, by whom it must be preached. Third, to whom it is preached. Regarding the first he says, "A generation to come shall be proclaimed to the Lord"; and this can be expounded in two ways. In one way, with Jerome: as if to say, a coming generation shall be proclaimed, that is, evangelized. And this, so that they may be converted to the Lord, or also "shall be proclaimed" passively; as if to say, through the preaching of the apostles that generation will be brought to the Lord: Mt. 11: "The poor are evangelized." Or thus: the good of the generation shall be announced by the angels to God himself -- not that he is ignorant or in need, but so that order may be preserved, as Dionysius says, and as is said in Tob. 12: "I am Raphael, one of the seven angels who stand before the Lord." "And the heavens shall declare," that is, the heavenly apostles: Phil. 3: "Our citizenship is in heaven": "His righteousness," not human, but God's, which the Jews reject: Rom. 10: "Being ignorant of the righteousness of God, and seeking to establish their own righteousness," etc. To whom it shall be proclaimed: "To a people that shall be born," by spiritual generation: Jn. 3: "Unless one is born again," etc. This people, however, is not born by human agency, but by divine: Jn. 1: "Not of blood, nor of the will of the flesh, nor of the will of man, but born of God." And therefore he says, "Whom the Lord has made": Ps. 99: "The Lord made us," etc.
Commentary on Psalm 22
[86986] Above, the Psalmist, speaking in the person of Christ, spoke much of his tribulation; here he speaks of the remedy by which he is sustained in it. And first he commemorates the benefits by which he is sustained. Second, the power of that sustaining, at "the earth is the Lord's." This Psalm does not have a new title, but seems to designate certain persons walking on a journey. Hence it can signify the return of the people from Babylon, and it signifies the return of Christ from the world to heaven. Concerning this he does two things. First he commemorates past benefits. Second, he commemorates future benefits, at "and your mercy." Concerning the first he does two things. First he commemorates benefits that consist in the consolation of good things. Second, those that consist in help against evils, at "for even though I should walk." Concerning the first he touches on three things. First he commemorates the sufficiency of the divine promise. Second, its abundance, at "in a place of pasture." Third, its effects, at "He has converted my soul." He sets forth therefore, first, the divine provision; hence he says, "the Lord rules me." Jerome: "the Lord feeds me." And it is the same thing, because he who feeds, rules. And it is understood as said in the person of the Church, concerning Christ, who is our shepherd. Jn. 10: "I am the good shepherd." Mt. 6: "Behold the birds of the air," etc., because God is said to be our shepherd, for He feeds even the birds of the air, as was said. Mic. 7: "Feed your people with your rod, the flock of your inheritance." Rom. 15: "He who shall rise up to rule the nations." And He feeds sufficiently; hence he says, "nothing shall be wanting to me" -- namely, of what is necessary for salvation. And in temporal things: Lk. 22: "When I sent you without purse or scrip," etc., "did you lack anything?" etc. Mt. 6: "Seek first the kingdom of God, and all these things shall be added unto you." And in the future we shall have all sufficiency, because nothing shall be wanting to us, since we shall have God. He designates all abundance metaphorically through the abundance of food and drink. For if He feeds us, He stands in relation to us as a shepherd to his sheep, which are nourished by two things, namely grass and water. With regard to the first he says, "in a place of pasture there He has placed me," that is, a place of grazing, where there is an abundance of grasses. This abundance consists in the sacred teachings of divine Scripture and in the abundance of spiritual things. Ezek. 34: "They shall feed on green pastures and in rich meadows." With regard to the second he says, "beside the water of refreshment He has led me forth." And he says "He has placed me," because the divine word does two things: namely, it instructs beginners and confirms the advanced. On account of the first he says, "in a place of pasture." On account of the second he says, "there He has placed me." With regard to the second he says, "beside the water of refreshment He has led me forth." This is the water of Baptism. Ezek. 36: "I will pour out clean water upon you," etc. Or it is the water of the wisdom of sacred doctrine, which is both food, because it strengthens, and water, because it refreshes. Sir. 15: "She gave him the water of wholesome wisdom to drink." "He has converted my soul." This is the effect of the pasture, because "He has converted my soul." Or he says what these pastures are: namely, the conversion of the soul. Now there is a twofold effect of spiritual doctrine. The first is interior, in the conversion of the soul to God, when it completely withdraws itself from the things of the world. Ps. 18: "The law of the Lord is undefiled, converting souls; the testimony," etc. And the conversion is accomplished by the power of God. Lam. 5: "Convert us, O Lord, to yourself." The other effect is exterior, that one may carry out outward works; hence he says: "He has led me along the paths of justice." These are good works. Is. 40: "Make straight the paths of our God." Or the paths are the counsels. Prov. 4: "I will lead you through the paths of equity." And this, "for the sake of your name," that is, for the glory of your name. Ps. 43: "For the glory of your name, deliver us."
[86987] "For." Here he sets forth the benefits against evils. And first in general; second, in particular, at "your rod." And he speaks after the likeness of a man going through dangerous places, for whom security is necessary. And he sets forth these benefits here: "for even though I should walk in the midst of the shadow of death, I will fear no evils, because you are with me" -- as a guide and protector. And thus I shall be secure. The shadow of death is called the present tribulation; for a shadow is the portent of a body that follows. Col. 2: "The law is a shadow of things to come, but the body is Christ's." Thus tribulation is, as it were, an indication of death. "In the midst," that is, in the depth or intensity of tribulation. Ps. 137: "If I shall walk in the midst of tribulation, you will revive me," etc. But the shadow of death is also called the present life, dark with the gloom of sins. Job 3: "Let darkness seize upon it," etc. Or the shadow of death is called the deeds of heretics bearing within themselves the image of the Devil. Job 28: "The torrent divides the stone of darkness and the shadow of death," etc. Now it is called the shadow of death because it does not inflict harm when God is present. Job 17: "Set me beside you," etc. Is. 43: "When you pass through the waters, I will be with you, lest the rivers overwhelm you; when you walk through fire, you shall not be burned." But beyond this security, he sets forth three benefits that God bestows in these circumstances. First, He sustains; hence he says, "your rod and your staff." And this can be understood in two ways. In one way, so that by the rod we understand the direction of the way. Ps. 44: "The rod of direction is the rod of your kingdom." By the staff we understand a support. Tob. 5: "The staff of our old age." Jerome's text has "a prop." As if to say: the showing of the way and the support itself "have comforted me," that is, they have given me consolation on the way. 2 Cor. 1: "The God of all consolation, who comforts us." In another way, this can be expounded as pertaining to correction, because the rod serves for correction. Prov. 13: "He who spares the rod," etc. "And your staff," namely of senior discipline. As if to say: your gentle and your severe correction have given me consolation. Prov. 3: "Whom He loves He corrects, and as a father He takes delight in his son." With regard to the second he says, "you have prepared a table before me," a table of twofold doctrine. Prov. 9: "She has set forth her table; she has sent her handmaids to call to the tower," where there are diverse courses, namely, diverse spiritual teachings. And this "before me," because he meditates on the law day and night, Ps. 1. Or the sacramental table, namely of the altar. For a threefold table is read of in sacred Scripture. The first is the table of the Old Law. Ex. 25: "You shall make a table of setim wood, and you shall set upon the table the loaves of proposition." Another is of the New Testament. 1 Cor. 10: "You cannot be partakers of the table of the Lord and of the table of demons." And this table was both reality and figure. The third table is in our homeland. Lk. 22: "I dispose to you a kingdom, that you may eat and drink at my table in my kingdom." And with both tables we fight against our enemies; hence he says, "against those who trouble me." Because through the table that is sacred Scripture, we repel temptations. Eph. 6: "In all things taking up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one." Likewise the body of Christ protects against enemies, as Chrysostom says on John. "You have anointed my head with oil," that is, with gladness. This is signified by two things, namely, oil that anoints and wine that inebriates. And he says this after the likeness of the ancient Orientals, who at feasts used to anoint their heads with oil. Is. 61: "To give them a crown instead of ashes, and the oil of gladness instead of mourning." "My head," that is, Christ, "you have anointed," that is, filled most abundantly with the oil of spiritual grace, so that from Him grace might be diffused to us. 1 Cor. 8: "One Lord Jesus Christ, through whom are all things, and we through Him." Ps. 44: "He anointed you," etc. Or "my head," that is, my mind. Mt. 6: "But when you fast, anoint your head," that is, your mind, with oil, that is, with spiritual devotion. "And your cup" -- or "my cup," that is, given to me -- or "your cup," that is, given by you. This cup is the gift of divine love which inebriates, because one who is drunk is not in himself, nor does he speak according to himself, but according to the impulse of wine. So one who is full of divine love speaks according to God; for he has been made ecstatic. Song 5: "Eat, friends, and be inebriated." Is. 55: "As the rain and the snow come down from heaven and inebriate the earth and make it bud forth; so shall my word be that goes forth from my mouth." Jer. 23: "I have become like a drunken man, and like a man soaked with wine, before the face of the Lord." Or the cup is called the blood of Christ, because it ought to inebriate. "And how excellent it is," that is, most exceedingly bright. "And your mercy," etc. Here he sets forth future benefits. And first, with regard to participation in divine gifts; second, with regard to the enjoyment of God Himself. He says therefore: you have done all these aforementioned things for me; but I ask that "your mercy may follow me." Elsewhere he asked that it might go before; here, that it might follow. And both are necessary, because the prevenient mercy is necessary because it inspires the mind, and the subsequent helps so that it may take effect. "That I may dwell in the house of the Lord" -- this is the Church -- "for length of days," that is, always through grace, and in heaven through glory. Ps. 26: "One thing I have asked of the Lord," etc. Is. 65: "You shall rejoice and exult forever."
Commentary on Psalm 23
[86988] Having set forth the tribulation and the divine help, here the Psalmist commends the power of the one who assists. The title is not new in the Hebrew; but in the Latin is added "on the first day of the week." Here it should be known that, as it says in Ex. 20: "Remember to keep holy the sabbath day," etc., this is the third commandment. For in six days God made heaven and earth and all things that are in them, and on the seventh day he rested; and so we too ought to rest on the seventh day out of reverence. Hence all the days of the week are called sabbath, just as the Lord's Day is called the first of the sabbath. Mt. 28: "In the evening of the sabbath, as it began to dawn toward the first day of the week." And from then on the whole week is called sabbath. Lk. 18: "I fast twice in the sabbath": hence this Psalm on the first of the sabbath commemorates those things which pertain to the first of the sabbath, that is, to the Lord's Day. On which three things were done: namely, the creation of the world, the production of light, and the resurrection of Christ, as is found in the Gospel, Mt. 28. The Psalmist therefore treats of these things: namely, of the power of the Creator, and the glory of the one rising; and perhaps this Psalm was sung on the first of the sabbath, but it seems to be disjointed. Nevertheless it should be known that in the time of David God was worshipped only in Judea; and David, considering that God is the God of the whole earth, and seeing in the prophetic spirit that it would come to pass that he would be worshipped in the whole world, composed this Psalm: and he treats of this here. This Psalm is therefore divided into three parts. In the first he sets forth his universal dominion; in the second he shows the manner by which men approach God, at "Who shall ascend"; in the third he foretells the future worship of God throughout the whole world, at "Lift up." Concerning the first he does two things. First he shows that God's dominion is universal; second he sets forth the sign or cause, at "For he himself founded it upon the seas." Or thus: in this Psalm he treats of three things. First, of creation; second, of illumination, at "Who shall ascend"; third, of the resurrection, at "Lift up," or of the glorification of the one rising. Concerning the first he does two things. First he sets forth the power of the Creator; second he gives the reason, at "For he himself founded it upon the seas." Now it should be known that the earth can be considered in two ways: either as one element, or as the dwelling place of men: and in both ways it is under divine dominion. In the first way, there were some who did not extend divine providence to corruptible things, but only to the heavens. Job 22: "The clouds are his hiding place; he walks about the poles of heaven, and does not consider our affairs." Ezek. 9: "He has forsaken the earth, and the Lord does not see it." The Psalm says: you lie; because "the earth is the Lord's," namely the element itself over which he has dominion: or the earth, that is, the Church, which is the good earth that produces much fruit. Is. 40: "Who has weighed the mass of the earth with three fingers, and balanced the mountains in a scale and the hills in a balance?" But he adds, "and the fullness thereof." Gen. 1: "The earth was void and empty," etc., because it was not full of trees and other things that pertain to the adornment of the earth, such as plants and herbs. Or, "the fullness of the earth," that is, the fullness of the graces of the Church. And this is Christ, who brought every fullness of graces in himself. Sir. 15: "Your face is full of graces." Jn. 1: "Of his fullness we have all received." In the second way also, "the world is the Lord's," that is, our habitable earth. "And all who dwell therein," that is, all its inhabitants. Ps. 9: "He shall judge the world in equity, and the peoples in justice." Is. 45: "I did not create it (namely the earth) in vain; I formed it to be inhabited." The center is the lowest place in the world, toward which the earth tends by its gravity, and all other things yield to it: and Ps. 103 says: "He founded the earth upon its stability," because it tends there by gravity: and upon nothing, because nothing supports it from below; and Is. 40 says: "He has weighed the mass of the earth with three fingers," by coldness and the continuity of its parts. But because the earth is an element, and from it together with the other elements a compound is formed; and the earth is dry and cold, whence neither from motion nor from flowing is one part continuous with another, it needs moisture to hold it together and make it continuous, and so it is founded or established upon the waters; and because in nearly every part of the earth there is, as it were, a generation of waters, the whole earth can be said to be founded upon the water: for which reason he says, "He himself founded it upon the seas." Or just as a foundation holds a building together, so water holds the earth together, lest it become discontinuous. The discontinuity of the earth also causes the water, which is liquid and heavy, to flow throughout almost the whole earth. Likewise, by the world is designated the Church and all who dwell in it, namely the faithful; and we all belong to Christ: and whether we live or die, we are the Lord's, as the Apostle says in Rom. 14. Next he gives the reason for the aforesaid, because namely "he founded it upon the seas"; as if to say: that belongs to the craftsman which the craftsman himself makes. But God made the earth and the things that are on the earth. Therefore the earth and its fullness are his. But some say that God's providence does not extend to earthly things. But against this is the sign of great providence in the arrangement of the waters in relation to the earth, because the lighter elements ought to be above the heavier ones. Similarly therefore, just as the air surrounds the water, so the water ought to surround the earth. And the philosophers assign many causes for this. But the cause is divine providence, so that there might be a habitation for men and animals; hence Moses in the beginning, when he set forth the creation of things, first set forth the earth as formless; hence "the earth was void," that is, formless, "and empty" of trees; and therefore he presented it as surrounded or covered by water, "and darkness," that is, the waters, "were upon the face of the deep," that is, upon the earth, "and the spirit of the Lord," that is, the air, "was moving over the waters." Or "the earth was void," that is, invisible because of the waters; hence it follows, "Let the waters be gathered," etc., "and let the dry land appear"; as if to say: because the earth is first in the order of elements, it was done by divine providence that it should be above the waters, so that men and animals might live upon it, and the waters nonetheless occupy the earth as far as the seas extend: hence he says, "He himself founded it upon the seas," that is, next to them, as elsewhere: Ps. 136: "By the rivers of Babylon" (that is, beside the river of Babylon) "there we sat," etc. "He founded it," that is, established it firmly, so that the sea should not overwhelm it: Job 38: "I set bars and doors for the sea, and said, Thus far shall you come and no further; and here you shall break your swelling waves": Jer. 5: "Who has set the sand as a boundary for the sea, an everlasting decree which it shall not pass." "And upon the rivers he prepared it," that is, next to the rivers; and he says "prepared," not "founded," because for preparation it is required that it be irrigated by a river; Ps. 64: "The river of God is full of water; you have prepared their food, for so is its preparation: watering its furrows, multiplying," etc. Or the Church is founded upon the seas, that is, upon tribulations: Ps. 92: "Wonderful are the surges of the sea." And upon the rivers, that is, upon the persecutions by which the Church was prepared for the crowns of the martyrs. Or "upon the seas," that is, upon bitternesses; and yet for its consolation he prepared rivers of consolations: Ps. 45: "The rushing of the river makes glad," etc.
[86989] "Who shall ascend?" As if to say: he is great, and how shall one approach him? Eccl. 2: "Who is the man that can follow the king his maker?" And therefore he teaches the manner of reaching him: hence concerning this he does two things. First he poses the question. Second, the answer, at "The innocent in hands." In the question he asks two things: namely, about the way or the movement: "Who shall ascend?" And about the terminus: "Or who shall stand?" The mountain here signifies the height of divine justice or majesty: Ps. 35: "Your justice is like the mountains of God." The mountain therefore is the height of divine majesty, or the sublimity of Christ, who is called a mountain: Is. 2: "In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted," etc. Who therefore shall ascend so as to reach Christ and God? Holy men who dispose their ascents in their heart shall ascend, as the Psalmist says. Likewise: who will be able to stand there, where he is who is the holy place, the place of glory? Jer. 17: "The place of our sanctification, the expectation of Israel": Ex. 3: "The place where you stand is holy ground": as if to say: who shall be established there? But elsewhere, Ps. 121 says that this is so: "Our feet were standing in your courts, O Jerusalem." Hence next the answer is given.
[86990] "The innocent." And first he shows this in general. Second, in particular: "This is the generation." Concerning the first he does two things. First he proposes the merit. Second, the reward, at "He shall receive." In the merit there is one thing that pertains to innocence of action; hence he says, "The innocent in hands": Job 22: "The innocent shall be saved; and he shall be saved by the cleanness of his hands": Ps. 25: "I have walked in my innocence." Another pertains to the purity of the heart: and as to this he states that the heart must be kept pure from interior concupiscences: hence he says, "and clean of heart": Mt. 5: "Blessed are the clean of heart, for they shall see God." Likewise from every desire for temporal things: "Who has not taken his soul in vain," that is, who has not poured it out upon vain things, or who does not vainly glory in his virtues, or who does not allow his sensuality to reach the point of consenting to sin. Jerome has "who do not lift up in vain," because from purity of heart some become proud: Ps. 130: "Lord, my heart is not exalted." Likewise it pertains to truthfulness of speech; hence it follows, "nor has he sworn deceitfully to his neighbor": Zech. 8: "Do not love a false oath."
[86991] "He shall receive." Here the reward is set forth. The reward consists in two things: namely, in the attainment of goods: "He shall receive a blessing," that is, good things from God: Prov. 10: "The blessing of the Lord is upon the head of the just": 1 Pet. 3: "For unto this were you called, that you might possess a blessing as your inheritance." Likewise, in liberation from evils: hence he says, "And mercy from God his savior," who delivers from misery. Or in another way: the innocent in hands can approach; because he can be innocent for this reason, that "he shall receive a blessing from the Lord, and mercy," because he avoids sins; Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." Next he shows this manner in general: "This is the generation of those who seek the Lord"; as if to say: in general there are many such: and these are the whole generation of those who seek God, who are innocent, etc. Hence Scripture speaks of the good as of one generation: Mt. 24: "This generation shall not pass away," namely of the good, etc. And he describes it by two things: namely, by their pursuit, because it seeks nothing but God: hence he says "of those who seek God," even in this life: Is. 55: "Seek the Lord while he may be found." To what end? That they may arrive at his vision; hence it follows, "of those who seek the face of the God of Jacob": Gen. 32: "I have seen the Lord face to face, and my soul has been saved."
[86992] "Lift up." This is the third part of the Psalm: in which he foretells how it was to come about that God would be worshipped in the whole world, as the literal sense explains. God is said to dwell in man through faith: Eph. 3: "That Christ may dwell through faith in your hearts": and through charity: 1 Jn. 4: "He who abides in charity abides in God, and God in him." Likewise, he is said to enter who begins to be where he was not before. God therefore enters into us when we begin to have faith in him. Once the whole world did not have faith in God: and this happened because of a twofold impediment: namely, because of the decrees of rulers, and because of ancient custom. The first happened because individual cities proposed to themselves laws of idolatry, and established particular gods: and this worship was, as it were, deeply rooted; the demons also fostered this. Likewise the angels were worshipped, whom they called the host of heaven: and these impediments were the gates or doors that, being shut, prevent entry into the house. He does three things. First he foretells what is to come. Second, he poses a question. Third, he gives the answer. He says therefore: "You rulers," that is, O evil men, or O demons, "lift up your gates," that is, raise up the impediments which you place so that men may not approach God. Jerome has "raise up"; as if to say, remove them, etc. Ps. 9: "You exalt me from the gates of death, that I may declare all your praises in the gates of the daughter of Zion." "And you, eternal gates," that is, the eternal and ancient impediment: "be lifted up," that is, be removed: Ps. 75: "You shine wonderfully from the everlasting mountains"; as if to say: you ancient impediments, remove yourselves from the hearts of men: and then he who is the "king of glory shall enter" into the world through faith and charity and worship. Or it can be said that there are twofold gates: some that are evil, which close the way to life; others that are good, by which the way of life is opened. Ps. 117: "Open the ways of life," that is, of justice, etc. The evil gates are sins; the good ones are virtues. He says therefore: O rulers, lift up your gates, that is, open them, and remove sins: and acquire the "eternal" gates, that is, the eternal gifts from the eternal God: "be lifted up," in your hearts, and the king of glory shall enter. He speaks prophetically, because from the beginning not all believed at once, but they doubted; as if to say: whom do we want to believe, and whom do we want to obey? The God of the Jews? Ex. 5: "I do not know the Lord, and I will not let Israel go." And therefore he shows this when he says, "Who is this king of glory?" And he answers: "The Lord, strong and mighty." A king appears glorious for three reasons. Because first he acquires great things by strength; hence he says "strong": Prov. 12: "The hand of the valiant shall rule": Job 9: "If strength is sought, he is most mighty." Second, because of his power; and he shows this when he says "the Lord, mighty," because he is most powerful to rule: Job 36: "God does not cast away the mighty": Dan. 7: "His power is an everlasting power," etc. Third, because he is a good warrior; hence he says "the Lord, mighty in battle," by which he conquered death and the Devil in all things: Rev. 5: "The lion of the tribe of Judah has conquered." Or "strong" in his own nature, "mighty" in jurisdiction over his own, and "mighty" against adversaries. Now what he says a second time, "Lift up," etc., can be called a repetition: and this so that the hearers may not delay in learning who this mighty one is. Or the first is addressed to the rulers, that is, to the demons; but what he says here is addressed to the good angels, who also by their own dignity, though not by their own effort, were previously worshipped by men who venerated them: 2 Kgs. 17: "They worshipped all the host of heaven": as if to say, remove the impediments on account of which men worship you. And therefore here he says, "The Lord of hosts, he is the king of glory." In the Gloss, however, there is another exposition. Christ descended to hell and ascended into heaven: and here he foretells both of these. And first he admonishes the infernal powers to open up; hence he says, "Lift up," etc. O infernal rulers, open your gates: "and be lifted up," etc. "And the king of glory shall enter." But when the demons asked, "Who is this king of glory?" he answers: he who was "strong and mighty in battle" against you. Second he admonishes the citizens above us to open the gates of Paradise. Hence Christ, responding as if with the voice of a herald and acting in that role, directing his voice toward heaven, says: O heavenly rulers, "lift up," that is, open, "your gates," etc. "And he shall enter," etc. And to those asking, he says, "The Lord of hosts, he is the king of glory." Now it should be known, as Dionysius says, that this is not to be understood as though the angels were ignorant of the mystery of the incarnation; but in wonder they said, "Who is this king of glory?" because the glory of Christ surpasses all knowledge. For sometimes Christ himself teaches about himself through Scripture, as it says in Is. 63: "I who speak justice," etc. But here not he himself, but others concerning him, namely the angels, respond, "The Lord of hosts," etc.; because some angels receive illumination immediately from God, as it says in Is. 6: "I saw the Lord sitting upon a throne, high and lifted up, and it was full," etc. Others receive it from those angels, such as the middle and lowest orders: and to these the answer is given here by other angels.
Commentary on Psalm 24
[86993] Above, the Psalmist presented Christ's tribulation and divine help; here he adds a prayer. Concerning this he does two things. First, the prayer is presented. Second, the merits of the one praying, "Judge me, O Lord," etc. Concerning the first he does three things. First, the prayer is proposed. Second, the confidence conceived from prayer is added, at "Sweet and upright." Third, he continues the insistence of prayer, at "My eyes." Concerning the first he does three things. First, he asks to be freed from enemies. Second, he asks to be directed toward the good of justice, at "Your ways." Third, he asks that his sins be forgiven, at "Remember." Concerning the first he does three things. First, preparation for praying is proposed, according to Sir. 18: "Before prayer, prepare your soul," etc. Second, the petition is presented, at "Let me not be put to shame." Third, the reason for the petition is presented, at "For indeed all." For one is prepared for prayer in two ways: either by the lifting up of the mind to God, because, as Damascene says, prayer is the ascent of the intellect to God; or by the confidence one has in God. As to the first he says: O Lord, I have lifted up my soul to you through contemplation, beholding your goodness, and through love: Lam. 3: "Let us lift up our hearts with our hands to God." As to the second, because no one obtains anything unless he prays confidently: Jas. 1: "Let him ask in faith, nothing wavering": Heb. 4: "Let us approach with confidence the throne of glory, or of his grace"; therefore he says, "In you, my God, I trust." 2 Cor. 3: "Such confidence we have through Christ toward God, not that we are sufficient to think anything of ourselves." Next, the petition is presented, and he sets forth two things. One pertains to himself in himself. The second pertains to himself in comparison with enemies. As to the first he says, "Let me not be put to shame." A person is put to shame for three reasons: either when he is overcome by an enemy, or when he is frustrated in hope, or when he recalls a sin he has committed. Concerning this, Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" Concerning the second, Rom. 5: "Hope does not disappoint, because charity," etc. Hence he says, "Nor let my enemies mock me," that is, let them not have the ability to mock me, for which they are prepared: Wis. 5: "These are they whom we once held in derision and as a reproach": Job 12: "The simplicity of the just man is laughed to scorn."
[86994] As to the second he says, "For indeed." Here the reason for the petition is presented, and it is twofold: as if to say, I ask not to be put to shame and not to be mocked. And first he shows to whom confusion is not owed. Second, he shows to whom it is owed, at "Let them be confounded," etc. He says therefore, as to the first: "For indeed those who wait for you shall not be confounded." Those wait for him who expect him with longsuffering: Hab. 2: "If he delays, wait for him, for he will surely come": Sir. 2: "No one has hoped in him and been confounded."
[86995] "Let them be confounded." Here he shows to whom confusion or shame is owed, namely, "those who act wickedly." Now there is a twofold confusion: namely good and bad: Sir. 4: "There is a confusion that brings sin, and there is a confusion that brings glory and grace." Of the first it is said, Jer. 8: "They are confounded because they committed abominations." This confusion is of punishment and eternal damnation. But the good confusion follows afterward. Indeed, they were not confounded with the good confusion; and therefore here both confusions are treated. For if it is understood of bad confusion, then he does not wish it but foretells it; as if to say: let all who do evil be confounded, namely those persecuting me: Jer. 17: "Let those who persecute me be confounded." In vain, because they cannot achieve their aim in persecuting: Jer. 1: "They will fight against you and will not prevail." Likewise, "all who act wickedly," that is, let sinners be confounded by their damnation, in vain, namely acting wickedly: because in the very act of sin they are distanced from God and are impeded from their intended end, namely beatitude: Wis. 3: "Their works are useless, or unprofitable." It can also be understood of the good confusion; and thus he says, "Let them be confounded," etc., wishing that they be converted to repentance.
[86996] "Your ways." Next he asks to be advanced toward good things. And first he presents the petition. Second, the reason for it, at "For you are God." Now there is a twofold good: namely of the active and contemplative life. First, the good of the active life is presented. Second, of the contemplative life, at "Direct me." In the active life there is a twofold manner of proceeding: namely the common way through precepts, and the special way through counsels. As to the first he says, "Your ways, O Lord, make known to me." The ways of the Lord by which one goes to God are the precepts: Mt. 19: "If you wish to enter into life, keep the commandments": Ezek. 18: "If he walks in my precepts and keeps them, this man is just and shall surely live." For through these ways the Lord comes to us, especially through the precept of charity: Jn. 14: "If you love me, keep my commandments." These ways I do not know; and therefore show them to me, both as to the intellect and as to the affections. As to the first it is said, Is. 30: "Your eyes shall see your teacher, and you shall hear a voice behind you admonishing you." As to the second he says, "And your paths." A way is public and common; but a path is short and not common, but a certain abbreviation of the common way. Likewise, the counsels are a way to God, but narrower and shorter: Jer. 6: "Stand upon your ways," namely, keep the precepts; "and ask about the paths," that is, observe the counsels: Is. 40: "Make straight the paths of God." Now two things pertain to the contemplative life. First, that one make good use of known things for investigating other things, and that one learn what is unknown. As to the first he says, "Direct me in your truth," that is, for the sake of truth: as if to say, let your truth direct me: Ps. 42: "Send forth your light and your truth." "And teach me," as to the second he says, not only through Scripture and creatures, but also interiorly: Jn. 6: "Everyone who has heard from the Father and has learned, comes to me." "For you are God my savior." Here the reason for the foregoing petition is presented, and it is twofold. One is from God's side. The other is from the side of the one asking. From God's side it is because he himself is the savior and creator of human salvation, which consists principally in the knowledge of truth: 1 Tim. 2: "Who wills all men to be saved and to come to the knowledge of the truth." For there is one God, and one mediator of God and men, Christ Jesus, truly the savior: Is. 45: "The Lord is just, and there is no savior besides me." Likewise, from the side of the one asking, because I do not expect to be taught by another but by you. "Whom I have waited for all the day": Ps. 36: "Those who wait for the Lord shall inherit the land." Likewise, ibid.: "Let your heart take courage, and wait for the Lord."
[86997] "Remember." Here he asks for the forgiveness of sins, etc. Here he does two things. First, he presents the petition in general. Second, he explains it in detail, at "The sins." In general, however, he asks for mercy. This properly regards misery. The greatest misery is guilt. Now misery is opposed to happiness, which consists principally in the act of perfect virtue. Secondly, in external goods. Therefore misery consists principally in the act of sin. Secondly, in losses and external things: Prov. 14: "Sin makes peoples miserable." And therefore he asks for mercy against sins. In this mercy, therefore, there are two things: namely the use or effect of mercy, which is called commiseration. The second is mercy itself, which is called mercy insofar as it is a virtue. When therefore God has mercy in act, then he is called merciful; but he seems to forget when he does not have mercy in act; hence he says, "Remember your compassions": Ps. 76: "Will God forget to have mercy?" Yet the very fact that he delays having mercy, he does for our good, although in the opinion of men he seems to have forgotten when he does not have mercy in act; as if to say, remember, lest among the wicked you seem to have forgotten. "And your mercies." He says this on account of the many effects of divine mercy toward human nature: "which are from eternity," that is, from the beginning of creation: Lk. 1: "His mercy is from generation," etc.
[86998] "The sins." Here he explains why he is in need of mercy; as if to say, here I ask for mercy, because I have sins which, so to speak, are worthy of mercy. And he sets forth three things that pertain to the forgiveness of sin. First, he presents the kind of sin, and it is twofold: one of transgression, and another of omission. And these, namely sins of omission, are called "delicts," as being lighter and in some way more worthy of pardon, because it is difficult for a person to guard himself completely from delict; and therefore he says, "delicts": Gal. 6: "If a man is overtaken in any delict, you who are spiritual, instruct such a one in a spirit of gentleness." Second, from the side of the sinner: because the more a person is endowed with reason and is in a greater state, the graver the sin is in him. And therefore sins committed in youth are less imputed than those committed in old age: Is. 65: "The sinner of a hundred years shall be accursed." And therefore he says, "the sins of my youth." Literally, for those committed in youth, he prays, as it is said in Gen. 8: "The inclinations of man's spirit are prone to evil," that is, to sin, "from his youth": Eccl. 11: "Youth and pleasure are vain." Or, "of youth," that is, of original sin, because man is born a child of wrath. And as long as a man is young, he is in his father's house; so as long as a man is a sinner, he is in the house of the Devil, which house is ruinous: Job 1: "A wind came from the desert region and struck the four corners of the house and crushed all the children," etc. Or, "of youth," that is, sins committed from pride. The young are naturally proud and presumptuous. Third, from the motive for sinning; because sins committed through ignorance are lesser; hence he says, "and do not remember my ignorances": 1 Tim. 1: "I obtained mercy because I acted ignorantly in unbelief": Ps. 78: "Do not remember our former iniquities, but remember your mercy." Next, the reason for the petition is presented. He does not ask that his sins be forgiven on account of his own merits, because mercy has no merit. And therefore he alleges two things from God's side, namely mercy and goodness, which are in God as in a subject, but differ in concept. In God, goodness is considered, namely the communication of goods in creatures, because the good is diffusive of itself. But mercy denotes a special outpouring of goodness to remove misery; and therefore, "according to your mercy, remember me, you," not my sins: Dan. 9: "Not in our justifications do we lay our prayers before your face, but in your abundant compassions": Ps. 78: "Let your mercies quickly go before us, for we have been made exceedingly poor." Not only on account of mercy by which you spare the wretched should you remember, but on account of your goodness, by which you make all things good; and this goodness is God himself, because he is the very being of goodness.
[86999] "Sweet." Above, the Psalmist asked that his sins be forgiven through divine mercy; here, however, he presents the confidence conceived from divine mercy. And concerning this he does two things. First, he presents the cause of confidence. Second, he presents the faith itself that was conceived, at "For the sake of your name." Concerning the first he does two things. First, he proposes the cause of confidence regarding divine goodness. Second, he presents the effect of divine goodness, at "Therefore he will give a law," etc. It should be noted that regarding divine goodness he says two things: namely sweetness and uprightness, because "he is sweet and upright." Sweetness properly belongs to bodily things, but is said metaphorically of spiritual things. Hence it is necessary that in spiritual matters sweetness be understood by analogy with the corporeal. Now bodily sweetness has this property, that it refreshes and quiets and delights the bodily taste; similarly, spiritual sweetness also quiets and refreshes and delights the spiritual taste. In God, moreover, there is essential sweetness: Wis. 16: "You showed the sweetness you have toward your children." But among men, sweetness is spoken of insofar as they satisfy either themselves or others in evil things or in sins; but in God there is sweetness only in good things; and therefore he adds, "and the Lord is upright": Ps. 118: "You are just, O Lord, and upright," etc.; so that sweetness is referred to mercy, and uprightness to justice.
[87000] "Therefore." Here the effects of divine goodness are presented. Now there are three degrees of men in whom the judgment of divine goodness is found. The first degree is of sinners. The second of penitents. The third of the just. As to sinners, God manifests his goodness by correcting them; hence he says, "therefore," that is, on account of his sweetness and uprightness. "He will give a law to those who go astray on the way": Gal. 3: "The law was established because of transgressions." And therefore it is the goodness of God that he corrects those who go astray. And he says, "to those who go astray," because, as it is said in 1 Tim. 1, "the law is not laid down for the just." Also he says, "on the way," because on the way there is the state of meriting and sinning. Or, "on the way," namely of faith, because it is called a way by which one goes to God: Heb. 11: "He who comes to God must believe." Therefore even if one goes astray in the faith, he is brought back to God through correction. Or, "he will give the law" of charity: Rom. 13: "The fullness of the law is love," so that through charity they may have the forgiveness of sins: Prov. 10: "Charity covers all offenses." Or, "to those who go astray on the way" of justice, correcting them: Bar. 3: "They did not know the way of wisdom"; and concerning these he establishes the law. The second effect is that he directs penitents; hence he says, "He will guide the meek in judgment." Now a beast is tamed when, having laid aside its fierceness, it submits to men; so men, when they lay aside sins, submit to God; and therefore he says, "in judgment," namely of correction, because through the judgment of correction they advance to better things, and in the future judgment they will advance more, in which penitents will attain the inheritance of eternal life and will hear the sentence in their favor: Prov. 16: "It is for a man to prepare his mind, and for the Lord to govern the tongue." Meekness is a virtue that mitigates anger, which anger greatly impedes knowledge and is found especially in males. This virtue ought especially to be sought; hence Dionysius says in his Letter to Demophilus that Moses, on account of his exceeding meekness, was worthy of the divine apparition. The third effect is that he instructs the just; hence he says, "He will teach the gentle his ways." One is called meek who is led from fierceness to piety or humility; but the gentle are those who have always been such. These receive mercy from God, because the Lord's discipline is acquired by a person insofar as he is a man, not insofar as he is a beast: Job 33: "He teaches us more than the beasts of the earth." What is proper to man, namely reason, is perverted through the passion of the irascible and concupiscible appetites; and meekness tempers the passion of the irascible, and temperance the passion of the concupiscible. And therefore those who are gentle merit receiving the Lord's teaching: Is. 28: "Whom shall he teach knowledge, and whom shall he make understand the message? Those weaned from milk, those drawn from the breasts." He then explains the ways that he teaches; hence he says, "All the ways of the Lord." The ways of the Lord are his processes in some work; as if to say: I have found this way. Now the processes of the Lord in his works are referred to two things: namely to mercy and justice. For if something is said of God and of man, it is understood of each according to its own mode. When therefore mercy is said of God, it is taken according to the mode of God, and in man according to the mode of man. Mercy in man is when he has compassion in the miseries of others; justice is when he renders to each what is his own. But this is not so in God in this manner, because God is impassible and does not suffer with others; because compassion is a shared suffering taken upon oneself from the tribulation of another. Likewise, he owes nothing to anyone. Therefore mercy in God is when he dispels the misery of each thing, taking miseries broadly for defects. Justice is in God when he gives to each according to its proportion. And we find these two in all the works of God: because in their first institution there is no ground of justice, but of mercy; for nothing is owed to nothing. But when things have already been established, he bestows upon them all things fitting to them according to their proportion; and in this the divine justice is manifest. And so he also does in the effects of grace: because the first justification of a sinner is of mercy; and afterward to the justified he gives the rewards of justice, because he gives according to proportion. And thus mercy precedes, and justice follows afterward; and therefore he says, "All the ways of the Lord are mercy and truth": Tob. 3: "All your ways are mercy and truth": Ps. 144: "His tender mercies are over all his works." Likewise Ps. 118: "Your truth," etc. But to whom do the ways of the Lord appear as mercy and justice? Not to the wicked and sinners; rather, it seems to them that they are cruel and unjust. Ezek. 18: "The way of the Lord is not right," say sinners. But to the good and just, the ways of the Lord appear such, as has been said. Ps. 72: "How good is the God of Israel to those who are upright in heart." And he says, those to whom the ways of the Lord are mercy and truth and justice are "those who seek his covenant and his testimonies." Jerome has, "those who keep them." But what is his covenant and his testimonies? The covenant generally is every pact of God; the testimonies are all the promises of God. Now God promises help, and still furnishes miracles. Or, covenant is taken for the new covenant in which all promises are fulfilled; testimonies, namely the old covenant, which is the testimony of the new: Acts 10: "To him all the prophets bear witness." Or, testimony is called, as it were, attested truth: Deut. 7: "He kept the covenant which he swore to your fathers." Or, covenant is called the attestation of the law of the mind according to the jurists; attestation, however, can be called a manifestation, or certification, or certitude: for witnesses manifest and certify; and thus covenant is called, as it were, the manifestation and certification of the divine mind, or what God wills. Or according to Papias, covenant in Sacred Scripture is said to be a pact or agreement; testimony, however, is said to be everything that is taken from an external matter to produce faith.
[87001] "For the sake of." Here the confidence conceived from divine mercy and justice is presented. And concerning this he does two things. First, he presents the confidence he has for himself. Second, he invites others to confess, at "Who is the man?" Concerning the first he does two things. First, he presents his confidence. Second, he assigns the reason for it. He says therefore that the Lord will give a law, etc., and this pertains to his goodness; and therefore he says, I trust that he himself will be propitious to my sin, that is, will forgive me my sin: Lk. 7: "Who is this, who even forgives sins?" And he will do this not because of our merits, because these deserve punishment, but "for the sake of your name." The name of God is taken here not only as it is spoken, but the reality signified by the name, which is divine goodness: as if to say, on account of his goodness he will forgive me my sin: Ps. 78: "Save us for the sake of your name," that is, so that your name may be glorified. And it especially befits the name of Jesus Christ, which is the name of salvation, as is said in Mt. 1. And why? "For the sake of your name"; because my sin is so great that by its merit it does not deserve forgiveness; hence he says, "for it is great," that is, grave and heavy, in the multitude and plurality of sins: Jas. 3: "In many things we all offend"; at least venially: Prov. 24: "The just man falls seven times a day and rises again." Or, "great" in gravity: Ps. 37: "My iniquities have gone over my head, and like a heavy burden have weighed upon me." Or this is said against the Novatians, who called themselves Cathari, that is, the pure. Novatus was a priest in the time of Decius; and he said that no one could return to repentance after Baptism once he had fallen. But if this were true, the Psalmist would say in vain in Ps. 26: "You will be propitious to my sin."
[87002] "Who is the man?" Here he invites others to confess. And first he presents what is necessary on our part. Second, what is to be hoped for from God. On our part it is required that we subject ourselves; otherwise we would trust in vain. The first subjection, then, is through fear: Sir. 1: "The fear of the Lord is the beginning of wisdom"; hence he says, "Who is the man who fears the Lord?" Sir. 2: "You who fear the Lord, believe in him, and your reward will not be made void." From God three things are to be hoped for, according to the three things in man: namely intellect, will, and operative power. God therefore instructs the intellect, satisfies the will, and strengthens power. As to the first he says, "He has established for him a law in the way he has chosen"; that is, the man who fears the Lord has chosen the way, namely to serve God: Ps. 2: "Serve the Lord in fear": Is. 30: "This is the way, walk in it." And in this he instructs how a man should proceed. Jerome has, "He will teach him"; and he does this by establishing a law. Now the will of man is directed to two things in this world. First, that he possess good things. Second, that he leave those good things to his children, and even in these things God satisfies those who fear him in temporal matters. Hence, as to the first, he says, "His soul shall dwell in good things." But it is better that we understand this spiritually. And here he seems to say two things: namely the abundance of goods. "His soul shall dwell in good things," taking "soul" for the will, whose object is the good. Therefore a man dwells in good things when he is satisfied with spiritual things: Ps. 102: "Who fills your desire with good things"; that is, with the good things of the present life, namely spiritual virtues, and the future goods of glory. Second, he speaks of stability: "And his seed shall inherit the land." And "seed," that is, the works of a spiritual person, which works are our children. And this one "shall inherit the land": namely when that inheritance shall be given, the land of the living: Ps. 26: "I believe I shall see the good things of the Lord in the land of the living." Or, "seed," that is, our glorified body, shall inherit the land, on account of good works. As to the third he says, "The Lord is a stronghold for those who fear him." And first he presents the strengthening of operative power. Second, he presents the end, and the covenant. He says therefore: other men are weakened on account of worldly fear, because they waver; but the fear of God makes them strong: because, as it is said in Sir. 34: "He who fears the Lord will tremble at nothing." And therefore it is added: his hope is a stronghold; and he is strengthened by this until God manifests to him his covenant, that is, his possession. This covenant, therefore, is either the promise he makes about the coming of Christ, which coming was manifested to the God-fearing Simeon; or the promise concerning eternal life: Jn. 14: "I will love him and will manifest myself to him." Jerome has it thus: "The secret of the Lord is for those who fear him; his covenant will be manifested to him." For the promise of eternal life is in secret, as it is said in Is. 64: "Eye has not seen, O God, apart from you, what you have prepared for those who love you." And this is given to those who fear him: Ps. 30: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you." And this secret is the covenant he promised to those who fear him: Mal. 4: "For you who fear my name, the sun of justice shall arise."
[87003] "My eyes." Above, the Psalmist presented the confidence conceived from divine mercy, and to this he also invited others; here, however, from the conceived confidence he again continues his prayer. And concerning this he does two things. First, he premises the preparation for praying: Sir. 18: "Before prayer, prepare your soul." Second, he presents the prayer itself, at "Look upon me." Concerning this part he does two things. First, he presents a prayer in which he prays for himself. Second, on behalf of his enemies, at "Look upon my enemies." Concerning the first he does two things. First, he asks for mercy. Second, he assigns a reason for showing mercy, at "The tribulations." The preparation of prayer is the lifting up of the mind to God; hence "my eyes," namely of the heart: Eph. 1: "Having the eyes of our heart enlightened." These eyes, namely of intellect and faith, are said to be specially directed to the Lord: Ps. 122: "To you I have lifted up my eyes," etc. And this on account of the confidence conceived, "for he himself will pluck my feet from the snare": Eccl. 9: "Man does not know his own end; but as fish are caught with a hook and birds with a snare, so men are caught by the Devil in an evil time." These evils are occasions of sin. And when a person falls into sin, then the snare binds his affections, which is called the sin of man: this snare God alone looses: Ps. 123: "The snare has been broken and we have been freed." And how? "Our help is in the name of the Lord." Next he asks for mercy; and therefore he says, "Look upon me and have mercy on me," etc. He seems to turn away his eyes when he does not bestow the effect of his mercy, but he looks when he bestows it; hence at the gaze of Christ, Peter wept, Lk. 22. Thus he says, "Look upon me," etc. Wis. 4: "His mercy is upon his holy ones." Here the reason why he needs mercy is presented, namely "because I am alone." This is understood in one way thus, because he who has no support in himself must turn to God: Ps. 120: "My help is from the Lord." For men have a twofold support in the world: one of friends, another of possessions; but this person has neither: not of friends, hence he says, "because I am alone," that is, solitary without the help of relatives and friends: Sir. 51: "I was looking for the help of men, and there was none." Likewise, not of possessions, "because I am poor": Ps. 87: "I am poor and in labors from my youth." Or otherwise: two things are required for a person to be helped by God. First, that he direct his whole heart totally to God: Ps. 26: "One thing I have asked of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life": Lk. 10: "One thing is necessary." And this is what he says, "because I am alone": that is, I am intent upon one thing. Second, that he be a despiser of worldly things; otherwise he is not alone, nor would he please God alone; therefore he says, "because I am poor," that is, I despise all things for your sake.
[87004] "The tribulations." Here he presents three things pertaining to misery: two, namely, pertaining to punishment; the third pertaining to guilt. Now there is a twofold punishment. One is inflicted by necessity. The other is voluntarily assumed. Inflicted punishments have two aspects, because they afflict the heart interiorly and constrain the body exteriorly. As to the first he says, "The tribulations of my heart have been multiplied," that is, from diverse things and many tribulations that come about, tribulations reach even to the heart, like pricking thorns. Lam. 1: "Many are my groans, and my heart is sorrowful." As to the second he says, "From my necessities deliver me." He calls tribulations "necessities" insofar as tribulations are useful, as it is said in Rom. 5: "Tribulation works patience, patience works character; character, hope; and hope does not disappoint": Jas. 1: "Patience has its perfect work." The Gloss says: patience is not conquered; the perfect man is proven. And therefore they are useful insofar as they humble: Rom. 5: "Not only are we tribulated, but we also glory in tribulations," etc. Or, tribulations are called scarcities: Deut. 8: "He afflicted you with want"; as it is said in Rom. 12: "Sharing in necessities." Or, on account of violence, which is a kind of necessity. The punishment assumed interiorly, however, is the humility of spirit before God; hence he says, "See," that is, consider, "my humility": Lk. 1: "He has regarded the humility of his handmaid." Likewise, there is also humility manifest exteriorly, which is a certain labor; hence he says, "and my toil": Ps. 72: "They are not in the labor of men," etc. Of good men it is said, Wis. 3: "Glorious is the fruit of good labors." Concerning guilt he says, "Forgive all my sins." Sir. 28: "Sins will be loosed for the one who prays." And note that through three things one obtains the forgiveness of sins: namely through tribulations, which work the forgiveness of sins if they are patiently borne: Tob. 3: "In the time of tribulation you forgive sins, and after the storm you make calm, and after weeping and tears you pour in rejoicing." Likewise through humility: 1 Kgs. 21: "Because Ahab humbled himself before me, I will not bring evil in his days": Ps. 50: "A contrite and humbled heart," etc. Likewise through labor: Deut. 26: "He looked upon our humility and our labor and distresses, and brought us out of Egypt with a mighty hand." And therefore he says, "Forgive all my sins."
[87005] "Look upon." Here he prays seeking help against adversaries. And first he induces God to consider his enemies. Second, he asks help against them, at "Guard." Third, he assigns a reason, at "Let me not be put to shame." He says therefore, "Look upon," with the eye of mercy, "my enemies," so that you may have mercy on them and convert them: Mt. 5: "Pray for those who persecute and calumniate you": Prov. 16: "When the Lord is pleased with a man's ways, he makes even his enemies be at peace with him." And this I ask in praying, because then I shall have peace. "For they have been multiplied": Ps. 118: "Many are those who persecute me and trouble me." "And with unjust hatred they have hated me." Now there is a twofold hatred. The first hatred is good, when one hates sin or a sinner on account of guilt: Ps. 138: "With a perfect hatred I hated them." Likewise there is unjust hatred, when one hates nature or justice; therefore he says, "And with unjust hatred they have hated me," that is, unjustly and without cause: Jn. 15: "That the word written in their law may be fulfilled: They hated me without cause."
[87006] "Guard." Here he asks for help against enemies, because they are many and wicked; therefore he asks for a twofold help. First, that God guard him in persecutions lest they prevail temporally or spiritually, or that he guard him lest he fall into sin. Second, that he free him from evils; hence he says, "and rescue me," namely from evils entirely, so that he may enjoy abundance in the homeland. The first reason is presented when he says, "Let me not be put to shame"; because if you do not free and guard me, I shall come to confusion. And this ought not to be, because "I have hoped in you": Dan. 3: "There is no confusion for those who trust in you." Another reason is that your friends lean upon me. Sometimes God frees someone not because of his own merits, but lest friends of God perish together with him upon whom they lean. When he says, "The innocent and upright have clung to me," the innocent are those who turn away from evil, the upright are those who do good: Sir. 13: "Every living creature loves its like." And why? "Because I have waited for you," that is, because I have hoped in you: Ps. 26: "Let your heart take courage, and wait for the Lord." Jerome has, "simplicity and truth."
[87007] "Deliver." Here the Psalmist presents a petition for the whole people; hence he says, "Deliver, O God, Israel," that is, that people, or those whom you have predestined to see God, "from all their tribulations." And this will be perfectly in the homeland, when what is said in Rev. 21 will be fulfilled: "God will wipe away every tear from their eyes, and there shall be no more mourning nor crying," etc.
Commentary on Psalm 25
[87008] Above, the Psalmist set forth a prayer against tribulations; here, however, so that his prayer may be more acceptable, he puts forward his own justice. The title is straightforward, because it is not new. Concerning this, therefore, the Psalmist does two things. First he sets forth his whole intention in general. Second he explains it in particular, at "I have not sat with the council." Concerning the first he does three things. First he asks for judgment. Second he alleges his justice, at "Because I." Third he excuses any presumption, at "Because your mercy." David, from his own person or from the person of a just man, seeing himself mixed in with sinners in place -- if not in merit -- asks to be distinguished from them; hence he says, "O Lord, judge," that is, distinguish me from them. But against this: "Enter not into judgment with your servant, because no one living shall be justified in your sight" (Ps. 142). I respond. It must be said that there is a twofold judgment, namely of severity and strictness: and this judgment he does not seek, because no one could bear it; the other is a judgment of mercy and examination: and this he seeks: Jer. 10: "Correct me, O Lord, but in judgment and not in your fury," that is, of severity. And he proposes his innocence; and therefore he says, "Because I have walked in my innocence," that is, I have advanced in my innocence, or "I have entered," because our life is a kind of journey. Prov. 4: "I will lead you through the paths of equity, which when you have entered," etc. And this "in my innocence," which I propose to maintain: Job 22: "The innocent shall be saved, and he shall be saved by the cleanness of his hands." "I shall not be weakened": Jerome has "I shall not fail," namely in maintaining this innocence: Job 27: "Until I fail, I will not depart from it": and this I shall do, not in my own strength but by confidence in divine help, because "trusting in the Lord I shall not be weakened": 1 Mac. 2: "All who hope in him do not grow weak." But against this: this seems to be presumption: Job 9: "If I try to justify myself, my own mouth will condemn me." I respond. It must be said that the allegation of innocence can sometimes proceed from pride, when someone attributes it to himself, and this is evil; sometimes from divine mercy, and this is good; and therefore he adds, "Because your mercy." But how do you know that you are innocent? "Prove me, O Lord," you know this. And he sets forth three things: namely, proof, tribulation, and temptation. The second follows from the first, the third from the second. He says, therefore, "O Lord, prove me," not so that you may learn something about me from this, but so that you may show it to others. A person is best proved through temptation, which is the taking of experience: temptation is the receiving of experience about what one does not know; proof, however, is the manifestation of virtue about what one does know. And therefore he says, "Try me," namely for this purpose, that I may appear tested to myself and to others: for God does not tempt to evil: Jas. 1: "God is not a tempter of evils"; but he is said to tempt when certain things are shown through immense difficulty. This temptation, moreover, is done through fire, as it is said in Wis. 3: "As gold in the furnace he has tried them." And therefore he says, "Burn my loins and my heart," that is, send tribulations, through which it may be clear what is in my heart and loins. To the heart is attributed thought, to the loins pleasure. And this appears through tribulations; because those who delight in earthly things are greatly disturbed when they lose them, but not those who do not delight in them. Or it can be referred to the fire of the Holy Spirit: Lk. 12: "I have come to cast fire upon the earth": as if to say, lest I fail in tribulations, apply your help, send the fire which may burn away whatever is carnal in my pleasures and whatever is vain in my thoughts.
[87009] "Because." Here he excuses himself in two ways for asking to be tried. First from his thought, because he thinks of God's mercy, when he says, "Because your mercy is before my eyes"; as if to say, I ask to be tried because I trust in your mercy, which always provides a way out with the temptation: Is. 63: "I will remember the mercies of the Lord, the praise of the Lord for all the things the Lord has rendered to me." Likewise from the love of justice. "And I have been well pleased in your truth," that is, if you punish me for my sins, it pleases me; if I am tried, I know that you will reward me.
[87010] "I have not." Here he explains his intention in particular. And first he sets forth his innocence. Second he sets forth his petition, at "Do not destroy me with the wicked, O God." He shows, therefore, his innocence. And first by his withdrawal from evil. Second by his approach to good, at "I will wash." Now there is a threefold kind of evil, according to three sins. For sin is either against God, or against neighbor, or against oneself. Against oneself are sins of vanity, by which a man vainly delights in earthly things; and of these he says, "I have not sat with the council of vanity"; as if to say, I do not claim that in some way I was never with them, because it cannot happen that a man never takes vain delight in earthly things; but he says, "I have not sat": Tob. 3: "I never mixed myself with those who play; nor have I made myself a companion of those who walk in levity." Sins against neighbor are sins generated through action; hence he says, "And with those who do iniquitous things I will not enter," that is, not only have I not sat, etc., but I have not even entered, that is, in no way have I mixed myself with them: Prov. 1: "My son, if sinners entice you, do not walk with them." Likewise, the aforesaid sins are thought in the heart; hence he says, "I have hated the assembly of evildoers," that is, the congregation of the malicious: Ps. 118: "I have hated the wicked," that is, their fault and iniquity. Third, he sets forth sin against God, which is impiety; and therefore he says, "And with the wicked," that is, heretics and schismatics, "I will not sit," that is, I will not share in their doctrines: Heb. 13: "Do not be led away by various and strange doctrines."
[87011] "I will wash." Above, the Psalmist showed his innocence by the fact that he separated himself from evil; here, however, he shows it by the fact that he applies himself to good. And because the goods whose application makes us just are divine goods, therefore he speaks of his application to them. Concerning this he does two things. First he sets forth his effort. Second, its effect, at "O Lord, I have loved the beauty of your house." Concerning the first, he does three things. First he proposes his disposition for divine worship. Second he sets forth the divine worship itself, at "I will go round about." Third, the fruit, at "That I may hear the voice of praise." The disposition is formed through purity and innocence: Ps. 14: "Lord, who shall dwell in your tabernacle?" etc. Ps. 23: "The innocent in hands and clean of heart." And therefore, that he may approach in purity, he treats of purity. He says, therefore, "I will wash my hands among the innocent," that is, my works, which are principally washed by God through the grace he infuses: Ps. 50: "Wash me yet more, O Lord, from my iniquity," etc. Likewise they are washed by us through penance: Is. 1: "Wash yourselves, be clean," etc. "I will wash," therefore, that is, I will apply penance so that they may be washed. And this "among the innocent," because from companionship manners are formed: Ps. 17: "With the innocent you shall be innocent," etc. And thus washed, I shall approach divine worship. "And I will go round about your altar, O Lord." Here he speaks of the material altar, and it is said, "I will go round about your altar, O Lord," because he either prays or stands near it; Sir. 50, concerning Simon the high priest: "He himself standing beside the altar." And therefore the priest when he approaches the sacrament says "I will wash," etc. Or it can be understood of the spiritual altar. The altar is in the temple: and just as there is a threefold temple, so there is a threefold altar. The first is the just man: 1 Cor. 6: "Do you not know that your members are the temple of the Holy Spirit?" The altar of this temple is the heart: Lev. 6: "The fire," namely of charity, "shall burn always on the altar," that is, in the heart. This altar we ought to go round about, or stand near, that is, adorn, always returning to Christ: Prov. 4: "With all watchfulness keep your heart, because life proceeds from it." Another temple is the Church: and the altar of this temple is Christ: Heb. 13: "We have an altar from which those who serve the tabernacle have no right to eat." Or faith. And this we ought to go round about, so that with our whole heart we may be around him. The third temple is God himself: Rev. 21: "I saw no temple in it, for the Lord God Almighty is its temple," etc.; and the altar of this temple is the mercy of God. And this we ought to go round about with the desire of the mind: Ps. 144: "The Lord is sweet to all, and his mercies are above all his works." Consequently he shows the fruit: and there is a twofold fruit, namely to hear and to narrate; hence he says, "That I may hear the voice of praise." And this literally around the material altar, because this sacrifice is most acceptable to God: Ps. 49: "The sacrifice of praise shall honor me." Likewise, the praise which the Holy Spirit speaks in us: Ps. 84: "I will hear what the Lord God speaks in me." Likewise, in heaven: Is. 35: "Joy and gladness," etc. Or "that I may hear the voice of praise," that is, of Christ praising me: and this will be at the judgment when he shall say, "I was hungry," etc. (Mt. 25). But Rev. 22 says: "Let him who hears say: Come." Hence we hear so that we may tell others: Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." And therefore he adds, "That I may declare all your wonderful works": Sir. 42: "Did not God make his saints declare," etc. And he says "all your wonderful works," as to affection or endeavor, not as to effect, because he is greater than all praise.
[87012] "O Lord." Here he shows the affection he has for divine worship, which, to be fitting, ought to be an affection of love. For this reason he says, "O Lord, I have loved the beauty of your house." Dionysius says: "The good and the beautiful is lovable to all." Hence every man loves what is beautiful: the carnal love carnal beauty, the spiritual love spiritual beauty, and this is the beauty of the house of God: Num. 24: "How beautiful are your tabernacles, O Jacob, and your tents, O Israel! As woody valleys, as watered gardens near the rivers, as tabernacles which the Lord has fashioned." This beauty, moreover, is the beauty of good works, or of divine gifts, or of the saints themselves; because all of these are, as it were, a certain adornment of the house of God. All of these, therefore, I have loved, so that they might make me fit for the beauty of the house of God. Thus, therefore, the affection is shown, because it is love, and beauty, and adornment. But it should be known that this beauty comes from God's dwelling in it; just as a house is not beautiful unless it is inhabited: hence I have loved me so that you may dwell in me, or I have loved the fatherland so that I may dwell there or may tend toward it. And therefore he says, "And the place where your glory dwells": and all of these -- that is, good works, the gifts of God, and the saints themselves -- are the beauty of the house of God, insofar as divine grace, which beautifies like light, shines in them, as Ambrose says, because without light all things are ugly: Ez. 43: "The glory of the Lord entered through the gate."
[87013] "Do not destroy." Here he explains the petition for judgment that he seeks: and he explains what kind of judgment he sought: and he asks two things. First he asks to be separated from evils that may come in the future. Second, from evils he suffers in the present, at "Redeem me." First, therefore, he sets forth the petition. Where it should be known that punishment is reserved by God for two kinds of men: namely those who are wicked or sinners against God: Ez. 18: "The wickedness of the wicked shall be upon him." And therefore he says, "Do not destroy," etc.: as if to say, if I am afflicted here and suffer earthly evils with the wicked, nevertheless do not destroy my soul with them. Likewise, punishment is reserved for the wicked against their neighbor: therefore he says, "And with men of blood, my life": Ps. 54: "Men of blood and deceit." Here are counted all who offend against their neighbor, in whatever way. There is, moreover, a threefold blood. One which is caused by food and drink: hence food and drink is called the blood of the poor: Sir. 34: "The bread of the needy is the life of the poor man; he who defrauds him is a man of blood." The second is the blood of a man; and this the murderer sheds. The third is the blood of seed for the preservation of the species, and this the fornicator sheds, because he does not act for the sake of offspring. "In whose hands are iniquities"; as if to say, I ask this, namely to be separated from them then, because now I am separated in manner of life and conduct, because "iniquities are in their hands," namely, they are very prone to evil: Prov. 1: "Their feet run to evil and hasten to shed blood": Is. 59: "Works of iniquity are in their hands." Likewise there is the inclination of their affections to worldly things; hence he says, "Their right hand is filled with bribes": Job 15: "Fire shall devour the tents of those who gladly accept bribes." Or "their right hand is filled with bribes"; as if to say, although they are wicked, yet you give them temporal things, and in these consists their reward: Mt. 6: "They have received their reward." Consequently he describes himself, saying, "But I have walked in my innocence"; as if to say, I ask this so that, just as you prepare evils for them, so you may prepare goods for me, as Ps. 83 says: "He will not deprive of good things those who walk in innocence." Consequently he asks to be freed from present evils. The evils that befall a man can be twofold; for they are either external evils, and from these he asks to be redeemed: hence he says, "Redeem me," as a slave from the evils that oppress me. Or concerning the redemption of the human race. Or they are interior evils, and from these he asks to be freed; hence he says, "Have mercy on me," because mercy properly regards interior evil: Prov. 14: "Sin makes peoples wretched."
[87014] "For my foot." Here is set forth the reason why he asks this; and it is twofold. One is from the past, which is the rectitude of life; hence he says, "My foot," that is, my affection or my progress, "has stood in the right path." Likewise, concerning the future, "I propose always to serve you"; hence he says, "In the churches I will bless you, O Lord," that is, before many: Ps. 39: "I have announced your justice in the great church." And he says in the plural, on account of the multitude of particular churches, as it is said in Rev. 3.
Commentary on Psalm 26
[87015] Having presented the prayer, the Psalmist here consequently speaks of the confidence conceived from prayer. And concerning this he does two things. First, he presents the confidence conceived. Second, he prays again that he not fail in his confidence, at "To you, O Lord." The title: "Unto the end, a Psalm before he was anointed." It should be noted that, as the Gloss explains at greater length, David was anointed king three times. First by Samuel, 1 Sam. 16. And then he was not yet king, but had the sign of kingship. "Samuel took the horn of oil and anointed him in the midst of his brothers," etc. And then "the spirit of the Lord was directed upon David," because from that point he was a prophet, according to Jerome and Josephus. Second in Hebron, 2 Sam. 2: "The men of Judah came and anointed David king over the house of Judah." Third, after Ishbosheth the son of Saul was killed, he reigned over all Israel, 2 Sam. 8. These two anointings were counted as one, because both were for obtaining the actual dignity of the kingdom. In the first he suffered persecution from Saul, but after the second and third he reigned in peace. But against this there is the case of Absalom. I reply that he did not suffer persecution from foreigners, but from Absalom and Ziba; and therefore he composed this Psalm before the second anointing. Better, however, it seems to refer to Christ with the two anointings in the new covenant: namely of king and priest. And Christ was anointed with the oil of the Holy Spirit: Ps. 44: "God has anointed you," etc., as king and priest. And this anointing is derived even to us: Ps. 132: "Like the ointment on the head that descends upon the beard, the beard of Aaron": Jn. 1: "From his fullness we have all received." Therefore we are first anointed with the priestly anointing as a figure of the future kingdom; for we shall be kings and free. And because we still suffer enemies, afterward we shall be anointed with the twofold actual glory: namely the robe of glory of the soul and of the body. Christ, however, was first anointed with the anointing of grace, then of glory. This Psalm is therefore divided into three parts. In the first he presents the confidence conceived in God. In the second he shows the desire arising from confidence, at "One thing I have asked." In the third he presents the fulfillment of his desire, at "Hear, O Lord." Concerning the first he does three things. First, he commemorates the benefits bestowed on him by God, on account of which he does not fear but is secure. Second, he commemorates the obstacles prepared for enemies by God, at "When the wicked draw near." Third, he shows the confidence he has from God, at "If armies should stand." It should be noted, moreover, that one is sometimes stirred to fear by an interior cause and sometimes by an exterior cause. First, therefore, he presents the remedy against the first cause. Second, against the second, at "The Lord is the protector." Now there is a twofold intrinsic cause of fear: ignorance and weakness; hence in darkness there is more to fear. The second cause of fear is weakness; and against these the remedy is from God. Against the first is illumination; hence he says, "The Lord is my light": Mic. 7: "When I sit in darkness, the Lord is my light." Against the second is salvation; hence there follows, "and my salvation": Ps. 61: "In God is my salvation and my glory; God is my help, and my hope is in God." And therefore he shows his confidence: "Whom shall I fear," being so illuminated? Is. 51: "Who are you that you should fear a mortal man, and the son of man who withers like grass?" Rom. 8: "God who justifies, who is he that shall condemn? And if God is for us, who is against us?" The extrinsic cause is a man who opposes; but still there is nothing to fear, because the Lord sets himself against them like a shield; hence he says, "The Lord is the protector of my life": Gen. 15: "I am your protector and your exceedingly great reward." And therefore he says, "Of whom shall I be afraid?" If "of whom" is taken in the masculine, then the sense is, of what man? If in the neuter, of what thing? And thus nothing is to be feared, neither man nor any thing. "When the wicked draw near to me." And because it could be said that God is the illuminator even of enemies, therefore removing this he says that God resists them. And first he describes their attempt. Second, he presents the obstacle that befalls them, at "They themselves were weakened and fell." Concerning the first he does three things. First, he presents their presumptuous assault. Second, their perverse act. Third, their malignant effect. As to the first he says, "When the wicked draw near to me," that is, having the intention of harming, "upon me," that is, setting themselves above me: Lam. 1: "Her foes have become the head, her enemies have prospered, because the Lord has spoken against her for the multitude of her iniquities; her little ones have been led into captivity before the face," etc. As to the second, namely that they might grievously afflict, "to eat my flesh," that is, my carnal life: Prov. 1: "Let us swallow him alive and whole, as the underworld does": Mic. 3: "They ate the flesh of my people, and flayed their skin from them." Or, so that the word "to" is taken consecutively, the sense being: let them eat my flesh, that is, my carnalities; because when the wicked persecute the good, the wicked themselves, that is, the persecutors, intend one thing, namely bodily harm--and according to this is the first exposition--while God, permitting this, intends another, namely purgation from all carnality; and thus the second exposition. And in this manner the Apostle says, Gal. 5: "Those who belong to Christ have crucified their flesh with its vices and concupiscences." As to the third he says, "Those who trouble me, my enemies": Ps. 12: "Those who trouble me will rejoice if I am moved." "They themselves were weakened," because they were unable to fulfill their purpose, "and fell," because they were overcome and swallowed up: Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me will fall and will be weakened."
[87016] "If armies should stand." A man ought to have security in two respects. First, in the preparation of evils. Second, in their endurance, at "I shall rise up." He says therefore: the Lord is thus my light, because enemies fall before me. The Gloss says: "If armies should stand against me," camps are where soldiers have stood; "my heart shall not fear." As long as a man is in camp, he does not fight but plans and deliberates for fighting. By "camps" are understood the counsels and conspiracies of the wicked against someone. 2 Kgs. 19: "The angel of the Lord struck the camp of the Assyrians": Ex. 14: "It happened in the morning watch, and behold, the Lord rose above the camps and struck them." "My heart shall not fear," because the Lord is with me: Job 17: "Place me beside you, and let any man's hand fight against me." But "if battle should rise up against me," that is, if they should already attack me and fight against me, though they be many, "in this I shall hope": because as it is said in 1 Macc. 3: "Victory in battle is not in the multitude of the army, but strength comes from heaven." For it is the custom of friends to help their friends when they are attacked by enemies: Ps. 93: "Your consolations have gladdened my soul."
[87017] "One thing I have asked." Above, the Psalmist presented the confidence conceived from prayer; here, however, he presents the desire that arises from this confidence. And concerning this he does two things. First, he proposes the desire. Second, he assigns the cause of the desire, at "For he has hidden me." Concerning the first he does three things. First, he describes the quality of the desire. Second, the thing itself that is desired, at "That I may dwell." Third, the intention of the end, at "That I may see the will." The quality of the desire, therefore, consists in two things: namely in unity and solicitude; and both pertain to the perfection of the desire. For the perfection of the desire depends on the perfection of its cause, namely love, which, when it is perfect, first gathers all powers into one and moves them toward the beloved. For it is, according to Augustine, the weight of the one who loves. A heavy thing tends toward one place without wavering, but not so if the thing is not well weighted; but divine love makes the whole person tend toward God without wavering: Ps. 72: "What have I in heaven, and besides you what do I desire upon earth?" Gregory says: the force of love multiplies the zeal of inquiry. This is what Anna the prophetess did, who did not depart from the temple, serving with fasts and prayers night and day. And therefore it is said, Lk. 10: "One thing is necessary"; hence he says, "One thing I have asked," that is, one thing, or one petition. 1 Kgs. 2: "One small petition I beg of you; do not turn away my face." Second, he is solicitous, since love is like a goad and a fire: Song 8: "Its lamps are lamps of fire": 2 Cor. 5: "The love of God urges us." Hence he says, "This I will seek": Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." Next, the thing sought is presented; hence he says, "That I may dwell in the house of the Lord." The spiritual house of the Lord is twofold; and a third is material, namely the Church building, in which it is salutary to abide: Gen. 28: "This is nothing other than the house of God and the gate of heaven"; for in it the spirit of a person is stirred to devotion. The spiritual house of God is the Church Militant: 1 Tim. 3: "That you may know how to conduct yourself in the house of God, which is the Church of the living God, the pillar and foundation of truth." The other is the Church Triumphant: 2 Cor. 5: "If our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, but eternal in the heavens." Therefore this can be understood of both, because this house is the way to that one and its gate. Ps. 117: "This is the gate of the Lord; the just shall enter through it." And therefore it is desirable to dwell in this house, namely the Church. And this "all the days of my life," that is, until the end: Ps. 131: "This is my rest forever and ever; here I will dwell, for I have chosen it." Now one dwells in the house of God through faith and charity and conformity of good works: Ps. 67: "He who makes those of one manner to dwell in a house." And it is praiseworthy that one always dwell in it and not be separated from it. Now a person is separated from the Church through sin, through excommunication, and through schism or heresy. He therefore who dwells in it until the end, that is, in this Church, will dwell in that one in perpetuity: Ps. 83: "Blessed are those who dwell in your house, O Lord." Here consequently the intention is presented, namely "that I may see," etc. And he sets forth two things: "That I may see the delight of the Lord, and visit his temple." Another reading has, "that I may continually dwell." Jerome has, "and see the beauty of the Lord." As a reward, according to Augustine: Jn. 17: "This is eternal life, that they may know," etc. Three things are to be desired in that vision, which a person naturally desires to see. First, beautiful things. The highest beauty is in God himself, because beauty consists in comeliness; and God is the very form informing all things; therefore he says, according to one reading, "that I may see the delights of the Lord": Wis. 13: "If they were delighted by their beauty and took them for gods, let them know how much more beautiful than these is their Lord; for the author of beauty fashioned all these things." Second, delightful things, and fleeing from sadness; and therefore the second reading has, "that I may contemplate the delights of the Lord," that is, the goodness of God, in which there is supreme delight: Ps. 15: "Delights at your right hand forevermore." Third, the disposition of things. Hence it is very delightful to know the knowledge of all things that are in the world; and therefore to see the disposition of divine providence is most delightful. And therefore he says, "That I may see the will of the Lord," that is, the plan willed and disposed by God: Rom. 12: "That you may discern what is the will of God, the good, the well-pleasing, and the perfect." These things we have in this life imperfectly and through faith; but in the future house we shall have them perfectly, where the saints contemplate God face to face: 2 Cor. 3: "We, with unveiled face beholding the glory of the Lord," etc. The saints, therefore, who are in the homeland direct their contemplation to God himself and also to the things that are ordered to God himself; and therefore he says, "That I may visit his temple," that is, frequently see the temple, that is, the humanity of Christ: Jn. 2: "He was speaking of the temple of his body." Or, "that I may visit," or see the very ordering of the Church: 1 Cor. 3: "The temple of God is holy, which you are." Likewise, the disposition of the whole world; therefore in the Hebrew Psalm there is found "and at dawn," that is, at dawn to remain: Ps. 5: "In the morning I shall stand before you."
[87018] "For he has hidden me." Here the reason for the desire of dwelling in the house of God is assigned; as if to say, why do you so greatly ask to dwell in the house of God? The reason is from benefits received. And concerning this he does two things. Because first he presents the benefits themselves. Second, he adds recompense, at "I went around." Concerning the first he does two things. First, he presents the benefit of protection from evil. Second, the benefit of promotion to good, at "On a rock you have exalted me." Concerning the first he does two things. First, he proposes the benefit. Second, he shows its necessity, at "In the day of evils." He says therefore: why do you ask to dwell in the house of the Lord? The reason, namely, is that "he has hidden me in his tabernacle." And according to the letter, 1 Sam. 24, when David fled to the safer places of En-gedi and hid himself there. Hence he speaks in the person of one fleeing and hiding in some place. According to the letter, the tabernacle was the place where those who prayed were protected by divine help, and especially in the Holy of Holies, where the propitiatory was, and thus they called the tabernacle the very defense of God: as in Ps. 90 it is said: "He will overshadow you with his shoulders, and under his wings you shall hope," etc. Deut. 32: "He spread his wings and took them up and carried them on his shoulders." But mystically the tabernacle can be called the assumed humanity, or the flesh of Christ, in which he has hidden us through faith and hope: Col. 3: "Your life is hidden in God." Or otherwise, the tabernacle is called the whole ordering of the Church; and in both of these the just person is hidden, because in this tabernacle certain things lie hidden beneath what is manifest: the hidden things are the invisible and spiritual, where the good abide. But the wicked abide in external things: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat." But what did this hiding confer? Indeed, it was necessary for me "in the day of evils," or of all those evils that then threatened. And it is similar to this: because when enemies or tribulation threatens, only those who are found within the city will be saved; so in tribulation those perish who have their affections set upon external things, because when tribulation comes regarding those things, such people are disturbed. Therefore God himself, or Christ, or the mind of the just hides: Mt. 6: "Your Father who sees in secret will repay you."
[87019] "On a rock." Here he proposes another benefit of promotion to good, and it is twofold. One of exaltation with regard to himself. The second with regard to enemies, at "Now he has exalted my head." He says therefore, "On a rock you have exalted me." According to the letter he alludes to the things that happened around him; because when he suffered persecution, he went through impassable rocks, 1 Sam. 24; but when he escaped, "then he exalted my heart above my enemies." But mystically it is explained: "On a rock he has exalted me," that is, in Christ; 1 Cor. 10: "And the rock was Christ." Or, "on a rock," that is, in God: 2 Sam. 22: "The Lord is my rock": Ps. 60: "When my heart was in anguish, on a rock you exalted me." "And now he has exalted": as if to say, I did this in hope, but now in reality. "You have exalted my head," that is, my mind, "above my enemies," that is, above all my appetites: Gen. 4: "Its desire shall be under you."
[87020] "I went around." Here the recompense for the benefit is presented; and he sets forth two things. First, sacrifice, and "he offered." Second, a canticle. According to Jerome, it is connected with the preceding: "above my enemies, and they are round about us." "I went around," that is, I stood about offering devout prayers for them: Ps. 108: "Instead of loving me, they detracted from me," etc. Sir. 50: "And he, standing around the altar," etc. Likewise, it belongs to a valiant soldier to go around and protect the camp, as it is said of Judah in 1 Macc. 3: "He protected the camp with his sword"; hence "I went around," that is, I protected. Or, this going around refers to contemplation. A circle has two properties among other figures. One is that it is more capacious than others. The other is that it is entirely uniform without an angle, and this befits contemplation. First, as to its capacity, because one is then said to go around contemplating when he contemplates all things that are to be considered; hence he says, "I went around," that is, I considered all your gifts and the benefits of the Church. Blessed Dionysius posited a threefold motion: namely circular, straight, and oblique. By the straight motion something always moves non-uniformly, because it always has a different distance; and therefore in contemplation the motion is straight when one moves from one thing to another considering the course of things. By circular motion one moves in contemplation when the conception of the soul is uniform; and then it is called circular, when it draws the soul back from things. And first it is gathered into itself, then it is united to spiritual things, and then it ascends to the contemplation of the one God. Oblique motion is composed of both: when one proceeds from the consideration of creatures but orders this toward the consideration of God. And therefore he says, "I went around," as to uniformity: Ezek. 1: "This was the appearance of the splendor round about." "And I offered." Now there is a twofold sacrifice: namely the interior, by which a person gives his mind to God. Ps. 50: "A sacrifice to God" (that is, acceptable to God) "is a troubled spirit." And every exterior sacrifice is ordered to represent that interior one; hence Augustine says: when you offer this exterior thing, it is to represent your mind to God. But because every representation is made through certain signs, among which words hold the first place, therefore among sacrifices the sacrifice of praise seems to have preeminence: Ps. 49: "The sacrifice of praise shall honor me"; hence he says, "I offered in his tabernacle a victim," not of cattle, but rather "a victim of jubilation," that is, of divine praise. And with this jubilation "I will sing" to you, namely a canticle, both of joy of mind and of uprightness of work: Ps. 107: "My heart is ready." "I will sing"; as if to say, I have a heart ready to serve you with joy of mind: Ps. 99: "Serve the Lord with gladness."
[87021] "Hear." Above, the Psalmist presented his desire; here he bursts forth to seek the thing desired. And concerning this he does three things. First, he asks to be heard. Second, he proposes the petition, at "My heart has said to you." Third, he shows the confidence he has of being heard, at "I believe I shall see the good things of the Lord." In order that he may be heard, therefore, he brings forward two reasons. One from his own devotion. The other from his misery. Devotion is the cause by which one is heard by God. Devotion is a cry of the heart that stirs God to listen. And therefore he says, "Hear": because "I have cried out," not exteriorly but interiorly: Jas. 5: "Their cry has entered the ears of the Lord of hosts." Likewise, our misery provokes God to hear us: Ex. 3: "Seeing I have seen the affliction of my people, and I have come down to deliver them"; hence he says, "Have mercy on me and hear me"; as if to say, I know myself to be wretched and my wretchedness, hence it is yours to have mercy: Jdt. 9: "Hear me, a wretch, who am praying."
[87022] "My heart has said to you." Here he presents the petitions. And first he asks for the vision of the divine face. Second, divine help, at "You are my helper." Third, direction on his way, at "Establish a law for me, O Lord." Concerning the first he shows that regarding the thing sought he has a great desire, both intimate, anxious, and constant. Intimate, because "my heart has said to you." Sometimes a person asks something with his mouth, but his heart turns to other things: Mt. 7: "Not everyone who says to me, Lord," etc. Is. 29: "This people honors me with their lips," etc. But when the petition is from the intimate desire of the heart, then it is acceptable to God, but then not only the mouth but the heart asks: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you": Ps. 118: "I cried out with my whole heart." He says he has an anxious and fitting desire when he says, "My face has sought you," etc. It happens sometimes that a desire is intimate and quiet and does not greatly seek; but when it is anxious, then it truly seeks; hence he says, "It has sought you," that is, frequently and diligently it has sought. And this also shows a fitting desire: because an image is not perfected unless it reaches the exemplar to which it was made; hence he says, "My face has sought you." The interior face of a person is that in which the interior sight resides, that is, the soul or rational mind, and this, namely my face, which was made in your image, has sought you. Hence it cannot be reformed and perfected unless it is joined to you, O Lord. Hence, just as everything seeks its perfection, so our mind seeks God. And he shows that it is constant, because "I will seek," that is, again and again I will seek: Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." This is proper to one who loves, to seek often the beloved thing. And what he seeks, he shows when he says, "Your face, O Lord, I will seek." This Moses was asking, Ex. 33: "Show me your face." And the Lord did not immediately show it, but said, "I will show you all good": Lk. 10: "Blessed are the eyes that see what you see." And therefore David was not without hope, but still sought; hence elsewhere he says, "Show us your face," etc. Job 33: "He will pray to his God, and God will be gracious to him, and he will see his face with joy."
[87023] "Do not turn away." Here he proposes a threefold petition. And first he asks not to be deprived of the thing desired. Second, he asks that the cause by which he could be deprived be removed. Third, he asks to be directed on the way, at "Establish a law." He says therefore, "Your face, O Lord, I will seek." And I pray, "Do not turn your face from me"; as if to say, as a man turns away from a man when he does not wish to hear him. But it is otherwise in God than in man. For a man who turns his face away changes. But God himself is immutable; yet he is said to turn his face away insofar as we turn away and are changed. And by the fact that in our heart some veil arises by which we are rendered unfit to see his face. And therefore the reading of Jerome has, "Do not hide": Is. 8: "I will wait for the Lord who hides his face from the house of Jacob." The cause of the turning away, however, is the anger of God as punishment for sin. And this turning away is the greatest of punishments; and this is what he says, "And do not turn aside in anger from your servant," that is, do not be angry with me in this, that you turn your face from me. And he says, "in anger": because sometimes he turns aside in mercy, namely when he does not look upon sins: Ps. 50: "Turn your face from my sins." Sometimes he turns aside in providence, namely when he permits someone to fall so that he may rise more strongly, "because for those who love God all things work together for good," Rom. 8.
[87024] "My helper." Here he asks for divine help in things to be done before he comes to the face, lest he be impeded from the vision of the face. And first he presents the petition. Second, the reason for what has been said, at "For my father." He therefore asks for divine help saying: I ask to see your face, but I cannot arrive at this on my own; therefore, "you be my helper," so that I may reach this: Ps. 120: "My help is from the Lord." But on the surface this reading does not seem correct, because it seems better to say, "You are my helper," and thus it is found in the Hebrew, namely "you have been my help." And according to this he commemorates a benefit; as if to say, you have been my helper. Therefore henceforth "do not abandon me." And he asks that two things be removed, namely abandonment itself and interior contempt: for if a person is left to himself, he perishes. Hos. 13: "Your destruction, O Israel, is from yourself." Now someone abandons another because he despises him. And God despises us because we are fragile by nature and corrupted by guilt; and therefore he says, "Do not despise me, O God." And why this? Because you created me and you are "my savior," that is, you have saved me. For no one despises his own works: Ps. 137: "Do not despise the works of your hands." Next the reason for what has been said is presented; hence there follows, "For my father and my mother have abandoned me, but the Lord has taken me up"; as if to say, because I have found you as helper when all others fail, do not despise me. And thus first he presents the failure of human help. Second, he presents divine help. This text is read in two ways. In one way, of David literally, as is found in the history of 1 Sam. 16: when David was anointed, Jesse presented his older sons; but the Lord chose David, because Samuel requested him. Or it can be read in the person of a just man, because literally, for one hoping in the Lord all human help fails: Job 19: "My relatives have abandoned me, and those who knew me have forgotten me." Sir. 51: "I was looking about for help from men, and there was none." But the Lord has taken him up and takes him into his care, and this is better: Ps. 64: "Blessed is the one whom you have chosen and taken up," etc. Mystically, however, "my father," that is, Adam, "and my mother," that is, Eve, "have abandoned me," that is, exposed me to desolation through sin. Or, "my father," that is, the Devil, because he was my father in the state of sin--he has abandoned me, because he has no power over me--"my mother," Babylon, "have abandoned me," that is, despised me. And this because "the Lord has taken me up."
[87025] "Establish a law." Above, the Psalmist presented two petitions: the first was for the vision of the divine face; the second for the help of divine protection; here, however, he presents another petition for the direction of his way. And concerning this he does two things. First, he presents the petition. Second, he shows the necessity, at "Because of my enemies." Concerning the first he does two things. First, he presents the petition for a law. Second, he asks for direction in the things that belong to the law, at "And direct." He had said above, "One thing," etc.; and what this is he explained, namely to see your face. And because to this vision, since it is arduous, one arrives by a certain arduous way, through which no one goes without the help of God, he asks that it be granted: Ps. 83: "Blessed is the man whose help is from you, for they shall go from strength to strength." Because indeed he who goes by an unknown way needs a guide, he asks for one, saying, "Establish a law for me, O Lord, in your way"; as if to say, it falls to me to ascend by the way, in which I ask that you establish a law for me. A law is a rule of things to be done. On this way one proceeds through acts of the virtues; and therefore a law is necessary, which is the rule of human acts; as if to say, give me a rule for how I should walk. Jerome has it thus: "The Lord has illuminated the way for me": Prov. 6: "The commandment is a lamp, and the law is a light." To give a law is to illuminate. But sometimes one knows in general what is to be done, but does not know in particular, especially because of deceivers. And against this he asks, saying, "Direct me in the right path": Is. 26: "The path of the just is straight; the way of the just is straight to walk upon." And this "because of my enemies." This is the reason why he asks to be directed in the right path. Because he who knows the way, and the way is straight, proceeds securely if he does not encounter an adversary; but when he encounters his enemy or adversary, he needs protection and direction: Ps. 141: "In this way in which I was walking, they hid a snare for me." These enemies of ours are the concupiscences of the flesh, evil desires, demons, wicked men, or sinners, who obstruct the way of going to God.
[87026] "Do not hand me over." Here he explains what has been said; and he says two things. First, he asks to be freed from the danger of enemies. Second, he shows that he has enemies, at "For they have risen up." He says therefore, "Do not hand me over to the souls of those who trouble me"; as if to say, I ask to be so directed on the way that I do not fall into the power of enemies. And he does not say "into their hands," but "into their souls," that is, into their wills. For it happens that the saints are handed over into the hands of enemies, because "the earth is given into the hands of the wicked," as is said in Job 9. But not into their souls; because their will is to drag them to evil, but God does not permit this: Sir. 18: "If you grant your soul its concupiscences, it will make you a joy to your enemies." "For they have risen up." Here he shows that he has enemies. And first he presents their attempt. Second, their failure. He says, "Because of my enemies," and this because "unjust witnesses have risen up against me." These words are explained in three ways: historically, allegorically, and morally. Historically, because literally certain wicked witnesses spoke falsely against David, namely Doeg the Edomite, who accused the priest and David, and others. Allegorically, of Christ, against whom unjust witnesses rose up accusing him: Mt. 26: "At last there came," etc. Morally, because against every just person false witnesses sometimes arise as false teachers, attempting by their doctrine to make others deviate from the right way: Is. 5: "Woe to those who call evil good and good evil." Likewise, flatterers are called false witnesses: Is. 3: "O my people, those who call you blessed themselves deceive you": Prov. 19: "A false witness shall not go unpunished." "And iniquity has lied to itself." Here he presents their failure. These words, as they are placed here, can be understood in three ways. In one way thus: a person is said to speak to himself when he alone understands his words, but when speaking to others, he does not: 1 Cor. 14: "He who speaks in a tongue speaks to himself and to God, not to men." And thus the sense is: there are false witnesses, and they speak a lie and persuade; but their iniquity has lied to itself; as if to say, not to me, because I do not acquiesce to them. Or, "iniquity has lied to itself," that is, to its own harm; because from their lie, what they intended has brought evil upon themselves: Sir. 27: "He who lays a snare for others will perish in it." Or, "iniquity has lied," etc., because they did not achieve the effect of what they proposed to do to me and to other just men: Job 5: "He frustrates the counsels of the wicked." Jerome has, "openly," etc., that is, they spoke openly against me.
[87027] "I believe I shall see." Here he presents his hope concerning being heard. And first he presents the hope that he himself has. Second, he exhorts others to the same, at "Wait for the Lord." His petition was that he might see God; and therefore he says, "I believe," that is, I have firm confidence, "that I shall see the good things of the Lord," that is, see God face to face: Job 19: "I know that my Redeemer lives," etc., "and in my flesh I shall see God." Hence he does not say "see the Lord," but "the good things of the Lord"; which can be understood in two ways. Either "the good things of the Lord," that is, from the Lord, and thus it is not taken here. Or "good things," that is, which are in the Lord; and in this way it is taken here: for all these things are in him as in their first source, and are the same as he is: Wis. 7: "All good things came to me together with her," etc. And where? "In the land of the living." The vision of God is eternal life, as is said in Jn. 17. This land is the land of the dying; because just as the earth is receptive with respect to the heaven that makes it fruitful, so the life of the blessed is immediately perfected by God.
[87028] "Wait for the Lord." Here he leads others to waiting, when he says, "Wait for the Lord": Is. 30: "Blessed are all who wait for him." And while you wait, have confidence in action; hence he says, "Act manfully," namely interiorly and exteriorly: Is. 35: "Strengthen the feeble hands." And he says this first, because "he who perseveres to the end shall be saved." Hence, "sustain the Lord," namely doing whatever good things, even if they appear adverse: Sir. 2: "Woe to those who have lost patience, and who have forsaken right ways and have turned aside into crooked ways." Or, "sustain the Lord," that is, wait for the Lord. And then he repeats for greater certitude.
Commentary on Psalm 27
[87029] In the preceding Psalm the Psalmist showed the confidence he has in God; here, lest he fail in confidence, he adds a Psalm of prayer. The title is "A Psalm of David himself." According to the letter, it is said that certain Psalms pertained to the person of David, among which is this one, as though this one pertains to David himself. Or "to this one," because he himself composed it and sang this and others by himself. Mystically, this Psalm is entitled not to the figurative David, but to the true David, namely Christ. For in this Psalm there is mystically treated the prayer of Christ to the Father, insofar as he is delivered from the evils of the passion. He therefore does three things in this Psalm. First he asks to be heard; second he sets forth his petition, at "Do not hand me over together"; third he sets forth his thanksgiving, at "Blessed be the Lord." He asks to be heard for a twofold reason. First, by reason of the imminent danger; second, by reason of his devotion, at "Hear, O Lord." Concerning the first he does three things. First he shows his unfailing resolve to pray; second he asks to be heard, at "Do not be silent"; third he sets forth the imminent danger, at "Lest at any time you be silent." He shows the first when he says: O Lord, "to you I will cry out," not once, but continually. Lk. 18: "It is necessary always to pray." 1 Thess. 5: "Pray without ceasing." Next he asks to be heard: "Do not be silent, my God." The customary manner of speaking is that when someone hears one who is praying, he is said to respond to him. God therefore seems to respond when he satisfies the wish of the one praying. Job 14: "You will call me, and I will answer you." "Do not be silent," therefore, that is, do not withhold your response from me. Gen. 30: "My justice shall answer for me tomorrow." Next the imminent danger is shown: "Lest at any time you be silent to me." It is characteristic of perfect man that if left to himself, he would fail. Hos. 13: "Your destruction is from you, O Israel; only from me is your help." For if at any time you should be silent by not hearing me, "I shall be like those who go down into the pit," that is, into hell. Is. 14: "Yet you shall be brought down to hell, to the depths of the pit." Lam. 3: "My life has fallen into the pit." Jerome has: "Lest, with you being silent, I become like them." Mystically, the Gloss speaks from the person of Christ, that the man Christ cries out lest he be abandoned by the divinity: and he says, "Do not be silent," by withholding from me the benefit of the resurrection, "and do not be silent," that is, do not abandon me in the passion. Otherwise I would be like other men who go down into the pit, as my enemies suppose. Ps. 87: "I am counted among those who go down into the pit." "Hear, O Lord, the voice of my prayer, while I pray to you."
[87030] The other reason he asks to be heard is the devotion of the one praying. This devotion consists in two things: namely, in the interior dispositions of the heart, and in exterior works. In the interior: because God is spirit, and those who adore him must be spiritual. Jn. 4: "True adorers shall adore the Father in spirit and in truth": and therefore he says: "Hear my supplication while I pray to you." But we ought also to show reverence in our outward expressions and exterior signs; hence he says, "While I lift up my hands to your holy temple." This can be read in two ways: either literally, according to the Gloss, that the Jews were commanded, wherever they might be, to pray toward that direction where they knew Jerusalem to be. Or, "while I lift up," that is, raise, "my hands to the temple," that is, to heaven. Ps. 10: "The Lord is in his holy temple," etc. Therefore I shall pray not only in the devotion of the heart, but also in exterior signs toward heaven, and I shall show some devotion. Or, "while my hands," that is, my works, "I lift up to the temple," that is, I direct them toward God. Ps. 140: "Let my prayer be directed," that is, my works, "like incense," etc. Concerning Christ it can be explained thus: because he himself raised his hands toward the temple, because he did not reject it but, approving it, drove out those buying and selling in it. Or he raised his hands on the cross: Is. 65: "All day long I have spread out my hands to a people that does not believe but contradicts me." "To the temple," that is, to build the Church through his passion.
[87031] "Do not hand me over together with sinners, and with workers of iniquity." Here he sets forth his petition, that he not be moved together in punishment with the wicked: and concerning this he does two things. First he describes the guilt; second he sets forth the punishment, at "Give to them." As to the first, he shows the guilt by naming their sins, namely their evil purpose and evil act. I say, "Hear my voice," etc., and this is "while I pray" that I may be freed from the destruction of sinners: because although in life the just are together with sinners, yet in the judgment they will not be together. Mt. 25: "He shall separate the good from the wicked." Ps. 42: "Distinguish my cause from the nation that is not holy," etc. Gen. 18: "Will you destroy the just with the wicked?" And therefore he says, "Do not hand me over together," to damnation, namely, "with sinners." Sinners properly are those who sin from habit, or who have the resolve and the execution of sin as their purpose. One carries out the act of sin in two ways: namely, through manifest injustice, and through fraud. And this is the one who "speaks peace" toward others. Concerning the first he says, "Do not destroy me with workers of iniquity." Those are said to work iniquity who openly commit injustice. Yet not every sin is committed through injustice; but it is especially committed insofar as one does not render obedience to God. Concerning the second he says, "Who speak peace with their neighbor." And he sets forth two things: namely, their sweet words on their lips: Rom. 16: "Who by sweet words and flattery seduce the hearts of the innocent." Prov. 29: "A man who speaks to his friend with flattering and feigned words spreads a net for his steps." But they have something else in their heart; hence it follows, "But evil is in their hearts," namely the things they prepare for their enemies. Jer. 9: "In his mouth he speaks peace with his neighbor, and secretly he lays snares for him." All these things can be referred to Christ, who on the cross was reckoned with criminals, as it says in Is. 53. But he asks that he not be handed over "together," that is, for the same cause, that is, that he not be crucified with them: because the passion or condemnation of those men was for their own sin, but the passion of Christ was for our iniquity. Likewise, that he not be handed over for the same end with the sinful wicked, that is, not according to the intention of those who intended to destroy the name of Christ. And these are those who spoke peace with their neighbor: and toward Christ when they tried to trap him in his speech; but "evil was in their hearts," that is, evil intention: because they tried to trap him, that is, so that they could accuse him. Mt. 22. There follows: "Give to them according to their works: and according to the wickedness of their devices."
[87032] "According to their works," etc. Here he treats of the tribulation and punishment of those men. And first he touches on the punishment itself; second, the equity of the punishment, at "according to their works"; third, its perpetuity, at "because they did not understand." A twofold guilt has been set forth. One is exterior, which is of the mouth; the other is interior, which is of the heart. And therefore as to the first he says, "Give to them according to their works." Ps. 61: "You render to each one according to his works." "Give" is taken in a declarative sense, that is, "you will give"; or by conforming to divine justice. Ps. 57: "The just man shall rejoice when he sees the vengeance." Or this may be referred to Christ: You, O Lord the Father, give to them according to their works: as if to say: from my passion a benefit follows; but you give to them, namely to the sinners, not according to the fruit, but according to their intention which was evil. Jn. 3: "For their works were evil." As to the second he says, "And according to the wickedness of their devices." Devices are ways contrived for harming and sinning. And these are more gravely punished by God, but the punishment due to them is just. Here the text proceeds thus: hence he says, "According to the works of their hands repay them," because namely they sinned not under compulsion but by their own wicked will. Hence their works are the works of their hands. Insofar as it is referred to Christ, thus he says, "According to the works of their hands," etc., because the Jews, even though they did not crucify Christ with their own hands, still both with tongue and hand they carried out this crime, because it was done by their authority; hence he says, "Render to them their recompense," so that just as they did this with evil intention, so you may repay them with evil. Mt. 7: "With what measure you measure, it shall be measured back to you."
[87033] "Because they did not understand the works of the Lord, the works of his hands," etc. Above the Psalmist set forth the punishment due to the wicked and its equity; here next he sets forth the perpetuity of this punishment: and he does two things in this verse. First he touches on the irreparability of the punishment; second, the cause. It should be known that man frequently sins, and from this incurs the liability of punishment; but since through many works of divine justice a man is provoked to fear, and through works of mercy he is provoked to hope, he sometimes turns to repentance and is healed; but if he becomes hardened in sin through habit and loses understanding, there is no hope of salvation. Job 4: "Because no one understands, they shall perish forever." Is. 6: "Blind the heart of this people," etc. And therefore he sets forth as the cause of irreparable punishment the lack of understanding. It should be noted that not every work is a work of the hands, but exterior works are: some works are also interior. So too in God, some are spiritual things which he works in us. Is. 26: "All our works you have worked in us, O Lord." Some are bodily, such as the heavens. So too the spiritual works of Christ are the salvation of the faithful: but the bodily works are miracles. Jn. 5: "The works that I do bear witness to me." And therefore he says, "Because they did not understand the works of the Lord," namely the spiritual works, "and the works of his hands," namely the bodily works, "you shall destroy them, and you shall not build them up." And this refers to a twofold destruction: namely, spiritual; because they were destroyed by their fall from the faith, though not from the knowledge of God. Ps. 58: "Scatter them by your power, and bring them down," etc. But those who are so destroyed are sometimes rebuilt, as Peter was; and so these too are rebuilt, or will be rebuilt until the end of the world. Rom. 11: "Blindness in part has happened in Israel, until the fullness of the nations should come in, and so all Israel shall be saved." Or it refers to bodily destruction: because they were destroyed by the Romans and were never rebuilt, nor will they ever be rebuilt: or they were destroyed by the Babylonians and restored by the Persians: or destroyed by Antiochus and restored by the Romans; but finally so destroyed by the Romans that they were never rebuilt.
[87034] "Blessed be the Lord." Here, as though heard, he gives thanks. And first for the benefits bestowed upon him; second he gives thanks for the benefits bestowed upon the whole people, at "The Lord is the strength." Concerning the first he does two things. First he gives thanks for being heard; second he shows in what he was heard, at "The Lord is my helper." He says therefore: I petitioned, and I was heard in my petition; hence, "Blessed be the Lord." For God to bless us is to cause goodness in us, because he spoke and they were made, Ps. 148. For us to bless God is to acknowledge his goodness by which he does good to us: and nothing accrues to him from this. Yet this must be done by us for all benefits. 2 Cor. 1: "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies," etc. Tob. 12: "Bless the God of heaven, because he has shown us his mercy." And therefore he says, "Because he has heard the voice of my supplication," that is, the devotion of my prayer. Jas. 5: "The prayer of the just man avails much," etc.
[87035] Here he shows in what he was heard, namely that he obtained the help of God: and concerning this he does three things. First he sets forth the benefit of divine help; second, the merit of the benefit, at "and in him my heart has hoped"; third, the effect of the benefit, at "and my flesh has flourished again." Man needs divine help for two things: to act well, and to be freed from evils and to be advanced to the good. As to the first he says, "The Lord is my helper." Jn. 15: "Without me you can do nothing." Is. 50: "The Lord God is my helper." As to the second he says, "and my protector": and a protector from evils, like a shield protecting a man from external weapons. Is. 49: "Under the shadow of his hand he protected me." Ps. 63: "You have protected me, O God, from the assembly of the malignant." But by what merit do you defend me? By my own? No. But by no other than that "in him my heart has hoped," as though from my inmost affection I trust in him. Ps. 24: "In you I trust; I shall not be put to shame." And therefore "I have been helped." Is. 40: "Those who hope in the Lord shall renew their strength." All these things can be referred to Christ insofar as he is man: for as God, he himself helps and protects all together with the Father; insofar as he is man, he was helped and protected by the Father. And there follows "in him." The effect of the help is set forth here in two respects. First as to the flesh; second as to the soul; hence he says, "and my flesh has flourished again." The youth of man is compared to a flower: because just as a flower is the promise of fruit, so the youth of man is the promise of future life. Ps. 89: "In the morning let him pass like the grass." The flesh therefore flourishes again when what is old becomes young again; since man in sadness seems to grow old, and in joy seems to grow young; but the flesh of Christ flowered with the flower of beauty and incorruption. In the first man his flesh flowered through the purity of innocence, but by sinning it was stained. But in Christ it flourished again in the resurrection: for it was conceived of the Holy Spirit without sin. Is. 11: "A flower shall rise from his root." Likewise, in the first state human nature flowered, because it was incorruptible: but through sin it was subjected to corruption: Rom. 8: "The body through sin is dead." But Christ flourished again in the resurrection: Song 1: "And our couch is flowery." As to the soul he says, "and of my own will I shall confess to you." The soul, as long as it is in sin, has its will turned away from God and turned toward temporal things; but when it is restored through conversion, then its will is turned toward God, and it confesses God by praising him. Or if this is said of Christ, it refers to his members, namely the faithful: Ps. 53: "Freely I shall sacrifice to you and confess your name, O Lord, for it is good."
[87036] "The Lord." Here he gives thanks for the benefits to the people. And first he sets forth the benefits already shown. Second he asks that they be continued, at "Save your people." The same benefits that were done to him, when he says "the Lord is my helper," etc., he says were done to the people, when he says "the Lord is the strength" of the Jewish people delivered through me from the Philistines. And Christ is the strength of his people delivered through him from sin: Is. 12: "The Lord is my strength, and he has become my salvation": Ps. 142: "My protector, and in him I have hoped." And he is "the protector of the salvations," that is, he protects those who have been saved through Christ: Acts 4: "There is no other name under heaven by which we must be saved." Christ therefore protects us in the present, lest we fall into sin; and therefore "of the salvations," that is, of those predestined for salvation, he will protect in the future, delivering from every evil: Rev. 7: "They shall not hunger, nor thirst anymore, neither shall the sun fall upon them, nor any heat," etc.
[87037] "Save." Here he shows the continuation of the benefits or of salvation. And first he sets forth the salvation. Second, the manner, at "Bless." He says therefore: O Lord, you who are my protector, "save your people," that is, I ask that you lead them to salvation: Jn. 17: "I do not ask that you take them out of the world, but that you keep them from evil": Is. 45: "Israel is saved in the Lord with an everlasting salvation." Next he sets forth the manner of reaching salvation: for which three things are required: namely, the gift of grace, governance, and spiritual progress. As to the first he says, "And bless your inheritance," that is, confirm its gifts. Prov. 10: "The blessing of the Lord is upon the head of the just." And he says "your inheritance," because the elect are his inheritance: Ps. 32: "Blessed is the nation whose God is the Lord," etc. As to the second he says, "And rule them," because even with grace, governance is necessary: Prov. 11: "Where there is no governor, the people shall fall." As to the third he says, "And lift them up," that is, advance them through progress, "forever." This can be understood in two ways. First, in the intellect, when one is raised to a clear knowledge of the truth: Is. 52: "Behold, my servant shall understand, and shall be exalted." Second, in the affections, when one desires not carnal but spiritual things: "Having a desire to be dissolved and to be with Christ," Phil. 1. Because one is removed from this life to the life of glory: Is. 56: "I will lift you up above the height of the clouds, and I will feed you," etc.
Commentary on Psalm 28
[87038] In other Psalms, the Psalmist recalled the confidence he has in God; here, however, as one who has been delivered, he gives thanks. And first are set forth Psalms pertaining to thanksgiving. Second, he recalls the benefits bestowed, at "In you, O Lord, I have hoped." Concerning the first, he does two things. First, he invites others to give thanks. Second, he himself gives thanks, at "I will exalt you." The title: "A Psalm of David, at the completion of the tabernacle." And note the history of 1 Kgs. 4, where the children of Israel in the time of Eli fought against the Philistines, and the ark of God was captured, and it was in that land for six months. Finally, because of the plague, they sent it back to Gibeah. And when Saul had died, David took it and carried it to Jerusalem, and made a tabernacle for it, and danced before it, as is found in 2 Kgs. 6; and then this Psalm seems to have been composed. Mystically, the tabernacle designates the holy Church: Rev. 21: "Behold, the tabernacle of God with men." This tabernacle, namely the Church, has been snatched from the hands of the Philistines, that is, the demons; and what is said in this Psalm pertains to the gifts of the Holy Spirit, through which this tabernacle is brought to completion. It is therefore divided into two parts. In the first, he invites others to offer to God through thanksgiving. In the second, he recalls the benefits, at "The voice of the Lord is upon the waters." Concerning the first, he does three things. First, he shows to whom offering should be made. Second, who should offer. Third, what they ought to offer. He says therefore, "Bring." But to whom? "To the Lord," alone, and to no other: Ex. 22. That offering should be made to God alone is stated in 1 Chr. 29: "All things are yours, and what we have received from your hand, we have given to you." He shows who ought to offer: "sons of God." Sir. 34: "The Most High does not approve the gifts of the wicked." Gen. 4: "God first looked upon Abel, and then upon his gifts," because a person must first please God and then make an offering to him. And therefore he says, "sons of God," through faith: Jn. 1: "But to as many as received him, he gave the power to become sons of God, to those who believe in his name." Likewise, through charity: 1 Jn. 3: "See what manner of love God has given us," etc. Through good works: Rom. 8: "Those who are led by the Spirit of God, these are the sons of God."
[87039] "Bring." Here he shows what should be offered. And first he sets forth the bodily sacrifice. Second, the spiritual one, at "Bring to the Lord glory." Offerings were made from three kinds of animals: namely, from oxen, goats, and rams; and above all other animals, the lamb was the most customary sacrifice. Hence in Ex. 29, it is said that every morning and evening one lamb was sacrificed, because through the lamb Christ was most expressly prefigured: Jn. 1: "Behold the Lamb of God." And therefore he says, "Bring to the Lord the offspring of rams," that is, lambs. Mystically, the rams are the leaders of the flock, that is, the apostles: Ps. 46: "The princes of the peoples have gathered together." Their offspring are the faithful: 1 Cor. 4: "In Christ Jesus, through the Gospel, I have begotten you." Bring, therefore, yourselves to God, you who are the offspring of rams.
[87040] "Bring." Next he sets forth the spiritual sacrifice. And first he states it. Second, he clarifies it, at "Bring to the Lord glory to his name." It should be noted that the Lord wished these things to be offered to him not for his own sake, because he himself said, "Shall I eat the flesh of bulls?" etc., but so that we might recognize him as the source of all our goods and the end to which all things are to be referred. And therefore it is lawful for no one to offer sacrifice except to God. For God is the end, and we can add nothing to him; and therefore we ought to glorify him, so that whatever we do, we do for his glory: 1 Cor. 10: "Do all things for the glory of God." Likewise, God is the source, and therefore we owe him honor. Mal. 1: "If I am the Lord, where is my honor?" And therefore he says, "Bring to the Lord glory and honor." 1 Tim. 1: "To God alone be honor and glory." "Adore the Lord." Here he clarifies the spiritual sacrifice. And first he shows how we owe him glory. Second, how we owe him honor. He says therefore that God himself is glorious, and therefore we owe him glory; hence he says, "Bring to the Lord glory to his name." He is glorious in himself; but his name ought to be glorious in us, that is, so that in our knowledge it may be glorious. And that he may be glorious and illustrious in us, we ought to give him honor. And therefore he says, "Adore the Lord in his holy court," that is, in this Church, which is like the court of heaven. Or "in the court," that is, in the mind: Jn. 4: "True worshipers," etc.
[87041] "The voice of the Lord is upon the waters," etc. Here he sets forth the divine benefits. And first, the past ones. Second, the future ones, at "The Lord makes the flood to dwell," etc. Concerning the first, he does two things. First, he enumerates the benefits bestowed. Second, he concludes with thanksgiving, at "And in his temple." The benefits bestowed can be explained figuratively and mystically. Figuratively, indeed; and so in the first part he sets forth two benefits bestowed: namely, at the departure, and second, after the departure from it, at "The voice of the Lord breaking." And first he recalls the benefit of the departure from Egypt. Second, he makes it manifest. He says therefore: "The voice," that is, the command, "of the Lord was upon the waters" of the divided sea, as is said in Ex. 14. And he magnifies this in three ways. First, on the part of authority: "The God of majesty," who is majesty itself: Is. 6: "The whole earth was full of his majesty," "thundered," because when Moses raised his hands, a wind blew. And this blowing he calls "thundered," because thunder is produced from the agitation of winds. Also on the part of the matter, because he dried up not small waters but many, namely those of the sea: Is. 41: "Did you not dry up the sea?" Wis. 10: "He brought them across through exceedingly great water." Also on the part of the effect, from the fact that it was of great power in that it cast down the enemies: Ex. 15: "Your right hand, O Lord, has struck the enemy." For this reason it is said, "The voice of the Lord in power." Also another effect is of magnificence; hence he says, "The voice of the Lord in magnificence," because he made them pass through the sea on dry ground. Hence it follows in the same place, namely Ex. 15: "Magnificent in holiness, terrible and praiseworthy," etc. "The voice of the Lord breaking the cedars, and the Lord will break," etc.
[87042] Next he recalls the benefits bestowed after the crossing. And this can be understood in two ways. First, through the removal of evil. Second, through the conferring of goods, at "The voice of the Lord shaking." Concerning the first, he does two things. First, he sets forth the benefit. Second, the ease of conferring the benefit, at "And he will reduce to pieces." He says therefore: "The voice of the Lord breaking the cedars." Cedars are great men; and this signifies the Amorites, who were tall and strong: Amos 2: "I destroyed the Amorite before their face, whose height was the height of cedars, and he was as strong as an oak." Likewise, in the entire land that had been promised to them, there were Amorites and other nations who could not be exterminated and subjugated until the time of David. All the Amorites still dwelt around Lebanon, as is said in Josh. 15. And therefore he says, "The Lord will break the cedars of Lebanon," that is, the Amorites who still dwelt there, "and he will reduce them to pieces like a calf of Lebanon, and Sharon like the offspring of unicorns." The Hebrews have it thus: "And he will reduce them like a calf of Lebanon and Sharon like the offspring of wild oxen." And the literal sense is this: because there is a difference between wild oxen and domestic cattle, since wild oxen are nourished in marshlands, while cattle are on the mountains. For on Mount Lebanon there were many pastures where great cedars grew. Likewise there were calves and cattle there. He says therefore: it will be as easy for God to crush the cedars of Lebanon as if he were crushing a calf of Sharon. Sharon is a certain place: Is. 35: "The beauty of Carmel and Sharon." This place is watery, where wild oxen graze. As if to say: even Sharon he will crush like the offspring of a wild ox, or a calf. Mystically, "The voice of the Lord upon the waters." A twofold benefit is implied: namely, of conversion and of the gifts that are given to the converted. "The voice of the Lord in power." According to the mystery, this can be explained in two ways. In one way, so that it is referred to the preaching of Christ; and so it deals with the conversion of Jews and Gentiles. Of the Jews, when he says "upon the waters." Human beings are likened to waters, because just as waters, people flow and do not return, 2 Kgs. 14. Hence "upon the waters" is said "the voice," that is, the preaching of the Lord, that is, upon the Jewish people, because from the teaching of God -- not yet incarnate, but awaited -- the Jews were converted to God. Concerning the conversion of the Gentiles, it follows when he says, "The God of majesty thundered." Thunder is formed in a cloud, in which the incarnation itself is signified, which is like a cloud: Is. 19: "Behold, the Lord ascends upon a light cloud." The God of majesty, therefore, thundered, that is, the almighty thundered through preaching from the cloud of his flesh: Job 37: "He will thunder with his voice marvelously." And he says "upon many waters," because the voice of the incarnate Lord was not only upon the Jews but upon the Gentiles: Is. 49: "I have given you as a light to the nations," etc. Or "upon the waters" of Baptism; hence from the time that Christ was baptized, this Psalm is sung. "The voice of the Lord in power." Above, the Psalmist, according to the mystical understanding, touched upon the mystery of the conversion of the Jews and Gentiles; here, however, he sets forth the benefit of temporal gifts. And concerning this he does three things. First, he proposes the spiritual gifts. Second, he sets forth the uprooting of vices that follows from them, at "The voice of the Lord breaking." Third, the advancement or promotion to good things, at "The voice of the Lord preparing." In spiritual gifts there is this difference: because to some, spiritual gifts are given for those things that are commonly fitting and must be done and are necessary for salvation; to others, for certain arduous things, such as working miracles and the like. As to the first, he says, "The voice of the Lord in power," that is, by the Lord's command, power is given to fulfill the precepts. As to the second, he says, "The voice of the Lord in magnificence," that is, by the Lord's command, power is given to his saints to do great things: Ps. 67: "Over Israel is his magnificence." The Gloss adapts these to the gifts of the Holy Spirit. And the first, namely the conversion of the faithful, to the gift of fear, which is accomplished by divine power, to which it pertains to allow fears. Magnificence pertains to the gift of knowledge, because to knowledge it pertains to do great things: Sir. 25: "How great is the one who finds wisdom." "The voice of the Lord breaking." Here he treats the exclusion of vices, and he touches first on the vice of pride. Second, of concupiscence, at "The voice of the Lord dividing the flame of fire." Third, the vice of unbelief or contempt, at "The voice of the Lord shaking the desert." He shows, therefore, first the exclusion of pride. Hence it should be noted that just as fir trees are tall, so are cedars; and therefore through them pride is signified. He says therefore, "The voice of the Lord breaking the cedars," that is, the power of the divine command over all the proud: Is. 14: "Your pride has been dragged down to Hell." "And he will break the cedars of Lebanon," that is, the voice of the Lord over the arrogant and proud, reducing them by his power; because all kings were converted to Christ through this. And finally upon the cedars of Lebanon, because the greater ones among the Jews were converted, as about Nicodemus, Jn. 3.
[87043] Likewise, "And he will reduce them like a calf." Here the perfection of conversion is set forth. Mount Lebanon is very rich in pastures, and the priests, on account of the abundance of victims, had cattle graze there. And therefore, "He will reduce them like a calf of Lebanon," that is, he will humble them like a calf of Lebanon, so that they may offer themselves as a sacrifice, just as the calf nourished on Mount Lebanon is offered. And this is evident, because many great people exposed themselves to martyrdom for Christ: Mt. 22: "My bulls and fatted calves have been slaughtered." "And the beloved one, as the offspring of unicorns." This can be read in two ways. First, so that it signifies the authority of the crushing; as if to say: the Beloved One will do these things. And according to this, the Beloved One is placed in the singular, as having authority. "This is my Son," etc. Mt. 3. And he will do these things as the offspring of unicorns, that is, as the son of the Jews, because the mystery of the incarnation accomplished these things. And the Jews are called unicorns inasmuch as they glory in the worship of one God. Or he is called a unicorn because according to his eternal generation he is without a mother, and according to his temporal generation he was a son without a father. In another way, "The Beloved One," etc., that is, Christ, as an example of this crushing, will suffer, giving others an example of suffering: 1 Pet. 2: "Christ suffered for us, leaving you an example, that you might follow in his footsteps." And he will suffer not as God, but as the offspring of the unicorns, that is, of the Jews. Let us return, therefore, to the literal sense.
[87044] "The voice of the Lord dividing the flame." Here he recalls the benefit by which they were freed from an evil inflicted by God. In Num. 11, it is said that on account of the murmuring of the people, fire invaded part of the camp, and at the raising of Moses' hands the fire was extinguished. And this is what he says: "The voice," that is, the command, "of the Lord dividing," that is, destroying, "the flame of fire." Next he recalls the benefits that promote in good. And he sets forth three: first, the benefit of the multiplication of the people; second, the nourishment of the little ones; third, guidance through the desert. Jerome's text reads, "The voice of the Lord causing the desert to bring forth." It is read thus in Joshua: None of those who came out of Egypt and entered the desert entered the promised land, except Joshua and Caleb, as is clear from Num. 14. But all who entered it were born in the desert. And therefore he recalls this benefit, that the people were not extinguished. Hence he says, "The voice of the Lord causing to bring forth," that is, causing to give birth, "and especially the desert of Kadesh." Because as far as Moses' intention went, those leaving Egypt would immediately enter the promised land and come to Kadesh. Hence they sent scouts, and those scouts dissuaded them and they were afraid to enter. And on account of that sin, all died. And because from that point they gave up entering, all died in this desert. Or according to our text, "The voice of the Lord shaking the desert," that is, stirring to generation throughout the desert of Kadesh. "The voice of the Lord preparing the deer." Jerome has, "acting as midwife for the deer." The Hebrew has, "preparing the mules." Deer dwell in deserts. And because the children of Israel were in the desert for forty years, they are called deer: Ps. 17: "He made my feet like the feet of deer," because the women had the opportunity to give birth and to nurse. "And he will reveal the dense forests," or thickets, because he provided guidance through the pillar of fire by night and of cloud by day: Ps. 135: "He led his people through the desert." Mystically, in that he says "The voice of the Lord breaking," the gift of fortitude is signified. And here he sets forth the exclusion of the sin of concupiscence, when he says, "The voice of the Lord dividing the flame of fire," namely of concupiscence: Wis. 6: "The desire for wisdom will lead to the everlasting fire." And this nourishes other evils, concerning which 1 Jn. 2 says: "All that is in the world is either the concupiscence of the eyes," etc. And this consumes: Job 31: "It is a fire that devours to destruction." Basil explains it thus: "The voice of the Lord dividing," etc., because on the day of judgment, by divine power, fire will be divided, because burning without light will be in the fire enveloping the reprobate. Fire shining without burning will be for the glory of the elect. And what he says pertains to the gift of counsel. "The voice of the Lord shaking the desert." Here he sets forth the exclusion of a twofold unbelief: namely, of the Gentiles and of the Jews. As to the first, he says, "The voice of the Lord shaking the desert," that is, he stirred the nations to faith by converting them to it: Is. 54: "Many are the children of the desolate one" (that is, of the Gentile people) "more than of her who has a husband," that is, than of the synagogue. As to the second, he says, "The desert of Kadesh," which is interpreted as "holy of the law," because the Jews, sanctified through the lawgiver, will be converted at the end of the world: Is. 1: "Our land is desolate," etc. And this pertains to the gift of understanding. Next he recalls the benefit that pertains to promotion in good things. And first he sets forth the conferral of wisdom. Second, its act. He says therefore, "The voice of the Lord preparing the deer," that is, holy and perfect men; because just as deer repel venomous things, so the saints repel every sin; and just as deer pass through thorns without injury, so the saints pass through the vanity of the world without delight. Gen. 49: "Naphtali is a deer let loose, giving words of beauty." And these are prepared by God, not by themselves. And God himself "will reveal" to them "the dense things," that is, those things that are hidden from others: Mt. 11: "You have revealed them to little ones." And this pertains to the gift of wisdom. Next he concludes with thanksgiving for the aforesaid benefits, saying, "In his temple all will speak glory": Ps. 148: "Young men and maidens, old men with the younger, let them praise the name of the Lord." Another text has, "Everyone will speak or declare glory." It is true that each person has common gifts and also special ones. And for this special gift, each one will declare glory: Sir. 51: "To him who gives me justice, I will give glory."
[87045] "The Lord." Here he treats of the hoped-for benefits. And first he recalls the power of the benefactor. Second, he sets forth the hoped-for benefits, at "The Lord will give strength to his people." In the Hebrew it reads, "The Lord sat enthroned at the flood," and this has a plain sense. As if to say: it is true that he did this for the people of Israel. Was he not of the same power at some earlier time? Indeed, from the beginning of the world his judgments were manifest. And he recalls one manifest one: that by his judgment, on account of the sins of men, he brought about the flood. "And the Lord will sit as king forever," judging, namely, the peoples in equity. Jerome has, "The Lord inhabits the flood," or "causes it to be inhabited." When the flood inundated, the earth was emptied of inhabitants. Afterward, he again causes the earth, then devastated, to be inhabited through the multiplication of men. Mystically, this can be read in three ways. In one way, so that the word "flood" is, as it were, an accusative appended to the infinitive "to inhabit," because in Noah's ark only those people inhabited the flood. And so through Noah's ark the Church is signified, and the saints who are in it securely inhabit the flood of tribulations. In another way, conversely, as if "the flood inhabits in his temple." The flood represents the world and the carnal people of the world: Nah. 1: "With an overflowing flood he will make a complete end." He will therefore cause this flood to inhabit in his temple when they are converted. "And he will sit as king forever," as was explained above. In another way, "He inhabits the flood," that is, the baptismal waters, which he himself inhabits through the effect of grace. Next he recalls the hoped-for benefits. And first, those pertaining to progress. Second, to the end. As to the first, he says, "The Lord will give strength to his people," through which they can make progress: Is. 40: "He gives power to the fallen, and to those who had no strength," etc. As to the second, he says, "The Lord will bless his people with peace": Is. 32: "My people shall sit in the beauty of peace, in tents of confidence, in plentiful rest."
Commentary on Psalm 29
[87046] In the preceding Psalm the prophet exhorted others to give thanks; here he himself gives thanks. The title is "A Psalm of a canticle, at the dedication of the house of David." As was said above, Psalms of canticles are so called because first a canticle was sung, and afterward followed the Psalm: as it were, a Psalm following a canticle. But we read that David did not dedicate a house to God, because he was forbidden by Nathan from the Lord, 2 Kgs. 7. But here it does not say "the house of the Lord," but "of David." We read in 2 Kgs. 5 that after the death of Saul he took Jerusalem, and there built his house. And it is customary that when someone enters a house, he holds a celebration. And it could be said that this Psalm was then sung by David himself, when he first entered that new house to dwell there. Yet it is better understood as referring to the mystery of the house of David, that is, of Christ, who is the head and the body of the Church. And this same house is called a tabernacle. Above it said "for the completion of the tabernacle"; here, however, "at the dedication of the house." A tabernacle belongs to those who are on campaign: and so the present Church is called a tabernacle. Rev. 21: "Behold the tabernacle of God with men," etc. A house belongs to those who are at rest: so the Church awaits the rest of the fatherland: Ps. 121: "We shall go into the house of the Lord." Both of these have a construction, which was in the ordaining of his incarnation: and a dedication, which was in the resurrection, when the body of Christ was clothed with the glory of immortality. Upon the body of Christ the building continues; and through the conversion of the faithful it will be dedicated when it shall be in glory. This Psalm is divided into two parts. In the first he commemorates in general the benefits for which he gives thanks. In the second, in particular, at "But I said." Concerning the first he does two things. First he gives thanks for his own benefits. Second he invites others to give thanks for the common benefits, at "Sing to the Lord, you his saints." Concerning the first he does three things. First he sets forth his thanksgiving. Second he commemorates the benefits, at "Because you have taken me up." Third he explains, at "O Lord my God." He says therefore: "O Lord, I will exalt you," not by making you higher, but by confessing and praising your height: Sir. 43: "Blessing the Lord, exalt him as much as you can." And he assigns two benefits as reasons why he exalts: one on the part of God, and another on the part of the enemies: and the second is the effect of the first. On the part of God: "Because you have taken me up" into your protection, when he chose him and protected him, as is found in 1 Kgs. 16, to the end. Or God takes up the just when he unites them to himself, who through the union of charity cling to him. But he united Christ the man to himself by taking him up into a perfect unity: Ps. 3: "But you, O Lord, are my protector," etc. On the part of the enemies: "Because you have not let them rejoice." For it is not very hateful that enemies should rejoice over someone; because they do not rejoice except over his misfortune, and no one wishes evil except upon one whom he detests: Sir. 18: "If you yield to your soul its desires, it will make you a joy to your enemies." But it is certain that David did not become a joy to his enemies, because Saul did not achieve his purpose against him. But concerning Christ this does not seem to hold: Mt. 27: for they mocked him already crucified: "Ha! You who would destroy the temple of God," etc. Likewise, the wicked also mock just men and rejoice over them: Job 30: "Those younger than I deride me; now I am turned into their song and have become a proverb to them." But it must be said that if for an hour the Jews rejoiced over Christ, they did not do so finally: because when Christ rose, his name prevailed all the more: Mic. 7: "Do not rejoice over me, O my enemy, because I have fallen; I shall rise again."
[87047] Then when he says "O Lord my God," he shows how he was delivered. And first from interior evils. Second from exterior evils, at "O Lord, you have brought up." The interior evil is infirmity, either bodily or spiritual. Both of these could exist in David and in us, but in Christ only bodily, on account of his passibility: and therefore he says, "I cried out," namely David: Ps. 119: "To the Lord, when I was in trouble, I cried out." Likewise Christ cried out, even though insofar as he is God he is the one who hears: Heb. 5: "With a strong cry and tears," etc. There follows, "And you healed me." He says that he was healed from both kinds of infirmity; but God healed Christ from bodily passibility alone. Next he says he was delivered from exterior evils: "O Lord, you have brought up." And first from those that were imminent. Second from those from which he was preserved, at "You have saved." He says therefore, "O Lord, you have brought up," etc. This cannot be understood literally of David: because he was not rescued from hell when he composed this Psalm. It can be understood of him metaphorically, as though he were delivered from mortal danger. But literally it is understood of Christ, whose soul was brought up from hell by God: Ps. 15: "Do not abandon my soul in hell." Likewise it applies to those who were raised through Christ: Zech. 9: "You also, by the blood of your covenant, have sent forth your captives out of the pit in which there was no water." Second he says he was preserved from mortal danger, when he adds, "You have saved me from those who go down into the pit." Literally, the pit is taken for a cavity: for it was the custom of the ancients that they were buried in deep cavities. "You have saved me," he says, "from those who go down into the pit"; as if to say, you have delivered me from the dangers of death. But concerning Christ the explanation is most fitting, because by the pit is understood eternal damnation: for although Christ descended into hell, he did not descend there as unto damnation, but to free those who were in the pit; as if to say, you have granted me that I should not be made like those who go down into the pit: Ps. 87: "I have become as a man without help, free among the dead." Or "into the pit," that is, into sin; for he was immune from sin.
[87048] Then when he says, "Sing to the Lord, you his saints," etc., he induces others first to give thanks. Second he commemorates the benefits, at "For there is wrath in his indignation." Where he does two things: first he shows who those are that owe thanks to God. Second, for what, at "Give thanks." He says therefore: "Sing." Behold how it is a Psalm of a canticle. "Sing," I say, "you saints": because Sir. 15: "Praise is not seemly in the mouth of a sinner": Rev. 19: "Give praise to our God, all you his saints." But for what? "Give thanks," in thanksgiving, "to the memory of his holiness." In one way, "memory" can be understood as meaning that God is mindful of us: Jer. 2: "I have remembered you," etc. And he says "of his holiness." And this can be understood in two ways: either because this memory proceeds from his holiness, that is, from his mercy and goodness: Lev. 11: "Be holy, because I am holy": or because he is mindful of us in order to sanctify us: Lev. 20: "I am the Lord who sanctifies you." In another way, "memory" refers to our own memory, because we remember the holiness of God; as if to say: give thanks by commemorating his holiness: Is. 63: "I will remember the mercies of the Lord."
[87049] Second, when he says "For there is wrath," he commemorates the benefits shown to all. Where he does two things. First he proposes these benefits, which pertain to the clemency of God. Second he shows a sign of his clemency, at "In the evening." He says therefore, "For there is wrath," etc. The mercy of God is not without justice; therefore he first sets forth justice. Second, mercy: justice, when he says, "For there is wrath." Here "wrath" is taken for the effect of wrath, that is, for vengeance; "indignation" however, not for a stirring of anger in God, but for the justice of God, according to which he detests the wicked: because Wis. 14: "The wicked man and his wickedness are alike hateful to God"; as if to say: "in his indignation," that is, in the justice of God judging sins, there is "wrath," that is, vengeance. Jerome more plainly: "For his wrath is but for a moment"; as if to say, if at any time he is angry with his own, this is for correction and for a short time: Is. 54: "In a moment of indignation I hid myself," etc. Ezek. 18: "I do not will the death of the sinner who dies." Jerome: "There is life in his favor"; as if to say, he punishes for a moment, and afterward is reconciled and restores life: Job 5: "He strikes, and his hands heal." He shows the sign of his clemency and mercy according to the letter when he adds, "In the evening weeping shall have place"; as if to say: in a short time the Lord leads from sadness to consolation: because if anyone is sad in the evening, in the morning he shall be joyful. A threefold reason can be assigned as to why sadness comes in the evening and joy in the morning. One is from exterior disposition: because the evening is the beginning of darkness, which causes sorrow; but the morning is the beginning of light, which brings joy: hence the blind sing so that they may be cheered: Tob. 5: "What joy shall be mine, who sit in darkness and do not see the light of heaven?" Second, from interior disposition: the morning is the hour of the blood, at which a man is disposed to joy; the evening is the hour of melancholy, at which a man is disposed to sadness. Third, from the nature of sleep. For sleep is the rest of animals: hence sadness is quieted through sleep. Mystically the text is clear: because in the evening of the Lord's burial there was sadness, because the faithful were still weeping over the death of Christ. But at the morning, on account of the news of the resurrection, there was joy. If it is referred to the whole human race, then "in the evening," that is, at the sin of the first parent, there was sadness; because, as is found in Gen. 3, after midday, with the sun already inclining toward its setting, Adam sinned. And this weeping cannot be called brief, because even after the restoration of grace its traces remain. But "in the morning," that is, in Christ, there was joy. Or "in the evening," when the spiritual light begins to fail in a man, then there is weeping in him; but when it shines again in him, then there is joy: Ps. 5: "In the morning I shall stand before you and see."
[87050] "But I said, in my abundance." Above he gave thanks for the divine benefits; here he pursues the whole order of how he obtained this. Where he does three things. First he sets forth the process of his direction. Second, his recourse to prayer, at "To you, O Lord, I will cry out." Third he shows the hearing of his prayer, at "The Lord has heard." According to the Gloss, the first things are understood of Christ and of every man. And first let us explain how they are understood of every man: Sir. 10: "The beginning of all sin is pride." And therefore in the process of direction, first the presumption of those who trust in themselves is set forth. Second, the falsity of the presumption, at "O Lord, in your will." Third, the punishment of the presumption, at "You turned your face away from me." He says therefore: "I said," that is, I presumed in my heart, "in my abundance" of bodily prosperity, "I shall not be moved," that is, I shall not fail: Rev. 18: "I sit as a queen," etc. Sir. 11: "In the day of good things, do not be unmindful," etc. Or "in my abundance" of spiritual goods, as Adam was in Paradise: Ezek. 28: "Full of wisdom, perfect in beauty, in delights." And in this abundance they say, "I shall not be moved." Against which it is said in 1 Cor. 10: "He who thinks he stands, let him take heed lest he fall." He shows the falsity of the presumption when he says, "O Lord, in your will," etc. The beauty of man temporally is temporal prosperity: therefore it is compared to a flower: Is. 40: "All flesh is grass." But this beauty does not have power to endure of its own nature, as is said in Jas. 1: "Like the flower of the grass it shall pass away. For the sun rose with its burning heat and dried the grass, and its flower fell, and the beauty of its countenance perished: so also shall the rich man," etc. But from where does it have power and firmness and constancy? Certainly from the will of God. And therefore I said, but presumptuously, "I shall not be moved." But it is not so; rather, as long as it pleased you, you gave strength to my beauty. Indeed in perpetuity, because these things are eternal for the saints in the fatherland; but here, at his will. Likewise beauty can be taken for spiritual virtue: Prov. 31: "Strength and beauty," etc. This also of its own nature is not strong: because we have this beauty in earthen vessels, 2 Cor. 4; Lk. 24: "Stay in the city, until you are clothed with power from on high." And therefore he says, "You gave strength to my beauty, but in your will": Rom. 9: "He has mercy on whom he will." And he proves this by the effect: because "when you turned your face from me, I perished." God is said to turn his face from a man so as not to see him, or so as not to be seen by him. He sees all with a simple vision and knowledge; but some he sees with a vision of mercy: Ps. 24: "Look upon me, and have mercy on me." "You turned your face from me," therefore, so as not to have mercy on me. And immediately "I was troubled," either spiritually by falling into sin, or temporally into adversity. Or "you turned your face," so as not to be seen by me. And this seems to be the sense of Jerome's text. In any adversity whatsoever, the strength of man is to have his eyes fixed on God: Ps. 76: "I remembered God, and was delighted." "You turned away," therefore, so that I might not see. "And I was troubled." But if it is explained of Christ, then in this, "I said," not indeed presumptuously but with the certainty of knowledge, "in my abundance," that is, of virtues and graces: Jn. 1: "We saw his glory, the glory as of the only-begotten of the Father." "I shall not be moved" from the will of God: Jn. 8: "I always do the things that are pleasing to him." And this because "you gave strength to my beauty," namely, of working miracles and of resisting adversaries: Rom. 1: "He was predestined as the Son of God in power." And this is clear: because "when you turned your face from me" in the passion: Ps. 21: "My God, my God, why have you forsaken me?" "I was troubled," not in reason but in sensuality: Jn. 12: "Now my soul is troubled."
[87051] "To you." Next he turns to prayer, when he says, "To you, O Lord, I will cry out," etc. And first he sets forth the prayer. Second he assigns the reason, at "What profit." Third he shows that the prayer was heard, at "The Lord has heard." Concerning the first he does two things. First he prays for the removal of evil. Second, for the attainment of good, at "And to my God I will make supplication." He says therefore, "To you, O Lord, I will cry out," so that the cry is understood as prayer made for the removal of evil -- in Christ, of the passion; in the sinner, of sin; in the afflicted man, of adversity. "And to my God I will make supplication." Supplication is for the good to be given: to Christ, namely glory; to the sinner, grace; to the afflicted man, prosperity. Or the cry may refer to the affliction of the heart, and the supplication to the persistence of prayer: Jas. 5: "The persistent supplication of a just man avails much."
[87052] Then when he says, "What profit is there in my blood." He assigns the reason in two ways. First in general. Second in particular, at "Shall the dust confess." He says therefore, "What profit?" If it is explained of Christ, in the blood of Christ there was the greatest profit: Mt. 26: "It shall be shed for many for the remission of sins." But if he had not been raised quickly, and his resurrection had been delayed until the end of the world, there would have been no profit in it; or even if his body had been totally corrupted. But was the passion sufficient for salvation? Yes. But if this had not been the case, namely that he had not risen, and risen quickly, his divinity would not have been believed: and so men would not have obtained the profit. In particular he shows this, saying, "Shall the dust confess to you." Dust is spoken of in two ways. In one way, it refers to the dust of sinners: Ps. 1: "Like the dust which the wind casts from the face of the earth." Through the death of Christ, sinners, who are dust, arrived after the resurrection at two goods: namely, that they might confess their sins: Acts 2: "Hearing these things, they were pierced in heart," etc. And therefore he says, "Shall the dust confess to you?" Namely, the sinner, if I go down into the corruption of decay; as if to say, no. The other good is the confession of the truth of faith; hence, "Or shall it announce your truth?" Or shall the dust dissolved from the body now be the matter by which through the apostles peoples confess to you the truth, or the apostles themselves announce your truth? If it is explained of man, then thus: "Shall it confess," that is, if I die, I shall not be able to praise you.
[87053] Third, when he says "The Lord has heard." He shows that the prayer was heard. And first the hearing is set forth. Second, the manner of the hearing, at "And he had mercy." Third, the fruit, at "That my glory may sing." He says therefore, "The Lord has heard," etc. He had said above, "I will cry out"; here he says he was heard, for the Lord heard, because he answered: Is. 65: "And it shall be that before they call, I will hear; while they are yet speaking, I will listen": Jn. 11: "Father, I thank you that you have heard me: but I knew that you always hear me." Then the manner is set forth: "And he had mercy on me." And first he shows the manner itself. Second he explains it, at "You have turned," etc. The Gloss says: "I will cry out" against evils, "and I will make supplication" for goods; and in both I was heard. For as to the first, "he had mercy on me," removing every evil of suffering. As to the second, "the Lord became my helper." And that I obtained the glory of immortality: Ps. 27: "My helper and my protector; in him my heart has hoped, and I have been heard. And my flesh has flourished." He explains the manner when he says, "You have turned." Insofar as he speaks of Christ, he says two things. For first he shows the change from evils to good, as to interior things. Second, as to exterior things, at "You have torn." Christ had mourning at the time of the passion in himself: because "My soul is sorrowful," etc. Mt. 26. And in his own: Jn. 16: "Because you shall weep and lament," etc. "You have turned this mourning," he says, "into the joy" of the resurrection. As to himself: Ps. 20: "O Lord, in your strength the king shall rejoice," namely Christ. As to his own: because "the disciples rejoiced seeing the Lord," Jn. 20. Second he shows the change made from evils to goods, as to exterior things: "because you have torn." A sackcloth is a rough garment, and it is placed upon the loins in time of sadness, and it is made from goat hair. So the sackcloth is the flesh of Christ insofar as it bears the likeness of sinful flesh. For goats and kids signify sinners: because they were offered for sins, as is found in the Gloss. "You have torn my sackcloth," that is, you allowed it to be rent by nails and lance, and you have restored immortality to me: and therefore he says "you have surrounded me." Or it can be understood of any just person, that mourning is changed into joy: Jn. 16: "Your sorrow shall be turned into joy": Tob. 3: "After lamentation and weeping you pour forth exultation."
[87054] Then when he says, "That my glory may sing," the fruit of the hearing is set forth. The fruit is the glory of God; and that it may redound to the glory of God can be understood in two ways: either of the glory of the resurrection of Christ, or of the glory of the saints; hence he says, "My glory," given to me in the resurrection, or to be given to the saints in the fatherland, "may sing to you," that is, may be your praise: Jn. 17: "That your Son may glorify you"; and let this be in perpetuity; hence he says, "O Lord my God, forever I shall confess to you": Ps. 83: "Blessed are those who dwell in your house: they shall praise you forever and ever."
Commentary on Psalm 30
[87055] Above, the prophet recounted tribulations, benefits of God, his prayer, his confidence, and his thanksgiving; but here he sets forth the entire order of his liberation. The title is: "To the end, a Psalm of David, for an ecstasy." Jerome does not have "for an ecstasy," nor do the Hebrews; and perhaps the Septuagint added it on account of what is said below, "in an excess." For "ecstasy" in Greek is called "excess" in Latin, which is of the mind, namely when a man is placed outside himself. And this happens in two ways: either because he is drawn by higher things, or because he is driven out by lower things. Therefore if the soul of a man is carried outside itself, it is said to be either drawn by heavenly things through contemplation and love -- because divine love, as Dionysius says in chapter 4 of The Divine Names, produces ecstasy, since it makes him live not his own life but the life of God: Gal. 2: "I live, now not I, but Christ lives in me" -- or assailed or terrified by something lower; hence when he fears, he is put outside himself: Acts 3: "They were filled with wonder and amazement." And as the Gloss would have it, ecstasy is taken in this way here, for this passage treats of the tribulation of Christ in his passion; hence Christ, hanging on the cross, said, "Into your hands I commend my spirit," Lk. 23. And of the tribulations of the Church, and this under the figure of those things that happened to David. Or the words of this Psalm are understood as spoken by one person, because the head, the body, and the members are one person. Hence Christ speaks for himself and for his body: Is. 61: "As a bridegroom adorned with a crown, and as a bride adorned with her jewels," because Christ and the Church are one person. This Psalm is divided into two parts. First, he sets forth a prayer. Second, he presents the answer to the prayer, at "How great is the multitude of your sweetness." But because prayer rests upon hope, first he sets forth hope and prayer. Second, he assigns the reason for both, namely why he hopes and prays, at "For you are my strength." Concerning the first he does two things. First, he sets forth the hope. Second, he adds the reason, at "In your justice deliver me." Concerning hope he does two things. First, he posits the rectitude of hope. Second, its certainty or firmness, at "Let me never be confounded." He says therefore, "In you, O Lord, have I hoped": Jer. 17: "Cursed is the man who trusts in man," and so on. And therefore hope cannot be rightly placed in man, but in God: Sir. 2: "You who fear the Lord, hope in him," and so on. And this is said in the person of Christ and of the Church. But against this: hope has no place in one who comprehends; and Christ was a comprehensor. Therefore he had neither hope nor faith, but vision. I respond: to hope is said from hope; and hope is spoken of in two ways. For sometimes it denotes the virtue, and sometimes its object, which is a good, under a twofold aspect: because it regards God as eternal beatitude and as the giver of beatitude. Christ did not have this, because its object is a future good, not one already possessed. Nevertheless, certain other things were to be awaited by Christ through God's help, such as the glory of immortality, the conversion of men, and things of this kind. And in this respect he hoped, although the virtue of hope was not necessary for him. Second, he sets forth firmness, because, "I shall not be confounded forever," because he relies on God, who is unchangeable; but he who hopes in a man who fails is confounded at some point.
[87056] Then when he says, "In your justice," he adds the prayer, in which he does three things. First, he assigns the reason why he asks to be freed. Second, he asks for the speed of liberation, at "Incline." Third, he presents the manner: "Be to me." He says therefore: O Lord, I hope, and therefore I ask to be freed. But for what reason? Not because of my justice, but "in your justice," because you are just: Dan. 9: "We do not present our prayers before your face in our justifications, but in your great mercies." Or, "in your justice," which you have given to me, not my own: Rom. 10: "Being ignorant of the justice of God," and so on. Likewise, I ask to be freed quickly, because I cannot endure the affliction. Delay can occur for two reasons: one, because the liberator is far away; the other, because he is slow. God seems to be far from us; hence some have said that he does not have providence over us: Job 22: "He walks about the poles of heaven, and he does not consider our affairs." And therefore I ask that you, God, who dwell on high, since I cannot approach you, "incline your ear." The ear of God is the will to hear; and God is said to draw near to us when he condescends to our weaknesses and miseries. And therefore he says, "Incline," that is, condescend out of goodness; and this quickly, and therefore "make haste to deliver me": Is. 8: "Call his name, Make haste," because he does not delay in necessity. The manner of liberation is twofold: namely, that one is not harmed while remaining in evils, or that one flees the evils. As to the first he says, "Be to me a God, a protector," so that evils may not harm me: Is. 49: "He has hidden me in his quiver." As to the second he says, "And a house of refuge"; and this is the name of the Lord. Prov. 18: "The name of the Lord is a strong tower." And therefore he adds here, "That you may save me."
[87057] Then when he says, "For you are," he shows what moves him. First, to hope. Second, to pray, at "Have mercy on me, O Lord, for I am afflicted." Concerning the first he does two things. For first he is moved to hope from the consideration of the divine condition. Second, from the experience of benefits, at "But I have hoped in the Lord." For these two things give confidence. He shows the condition of God in two ways. First, by comparison to us; second, by comparison to adversaries, because there were both adversaries and enemies, at "You have hated those who observe." Concerning the first he does three things. First, he sets forth God's relation to us; second, what he hopes from this, at "And for your name's sake." Third, raised up in hope, he breaks forth in prayer, at "Into your hands." Now it should be known that God has a relation to us because he is our strength for accomplishing all the good things that we do through him. Ex. 15: "The Lord is my strength and my praise," and so on. Likewise, because he is our refuge for avoiding evils. Ps. 103: "The rock" (namely God) "is a refuge for hedgehogs." And therefore he says, I hope in you because of these two things. And what he hopes for, he shows in the person of a wayfarer, because he always needs a guide, a provider, and a defender. The first pertains to the way; the second to life; the third to safety. And therefore as to the first he says, "You will lead me," namely along the way of salvation. As to the second, "And you will nourish me," with the nourishment of virtues, and also with bodily nourishment. Ps. 22: "The Lord rules me, and I shall want nothing." As to the third, "You will bring me out of the snare," that is, from the deceitful ambush, which they have prepared for me. Prov. 1: "Come with us, let us lie in wait," and so on. Ps. 123: "The snare is broken." And the reason is that you are my protector; as if to say, I hope because you will do these things for me, because you are my protector.
[87058] "Into your hands." Third, he breaks forth in sudden prayer; and concerning this he does two things. First, he commends himself to the Lord; second, he commemorates the divine benefit, either already received or soon to follow, at "You have redeemed," and so on. He says therefore as to the first, "Into your hands," and so on. What a man holds most dear he commends to his guide. And therefore in this perilous life I commend my spirit to you, God. Christ did this as an example for us; hence on the cross he said, "Into your hands," and so on. 2 Tim. 1: "I know whom I have believed," and so on. This is understood from the person of the Church; as if the Church were to say to its head, Christ: you say, "Into your hands I commend my spirit," and so on. And from this, namely from the cross, our redemption follows. He says moreover, "God of truth," because he fulfilled what he promised. But by comparison to adversaries he says, "You have hated"; as if to say, thus you relate to me, but how toward adversaries? Because you hate them, and rightly, because they observe vanities, and so on -- those, namely, who place and fix their hope in the things of the world. And this they do in vain, because these things fail. Wis. 5: "What has pride profited us?" and so on. Likewise vanities: auguries, or dreams, or pacts with demons; and such people are hated by God, because they are sacrilegious and idolaters. Ps. 39: "Blessed is the man whose trust is the name of the Lord," and so on.
[87059] "But I." Above, he assigned the reason for his hope from the divine condition; here he assigns it from the experience of divine benefits. Concerning which he does two things. First, he proposes hope; second, its effect, at "I will be glad." He says therefore: God hates the wicked; "But I," who do not observe vanities, "have hoped in God alone," not in the god of riches, 1 Tim. 6. The effect of hope is spiritual joy. Rom. 12: "Rejoicing in hope." And he sets forth the manner of joy, because "I will rejoice and be glad." Now exultation is a joy leaping forth outwardly through external signs. Gladness, however, denotes the interior expansion of the heart. Exultation therefore denotes the greatness of the joy; gladness, its moderation. And he places exultation first, because men inflamed with love of God at first rejoice more, and afterward moderately. "I will be glad," not in my justice, but in yours.
[87060] "Because." Here he commemorates the benefit of liberation. First, the liberation; second, the manner of liberation, at "You have not shut me up." He says he was freed from two things: from rejection and from tribulation. The first is opposed to honor; the second to prosperity. As to the first he says "humility," that is, rejection; as if to say, although you are exalted in heaven, yet "you have looked upon" this lowly one here, or "the humility of my heart." Lk. 1: "He has regarded the humility of his handmaid." As to the second he says, "You have saved my soul from necessities," that is, tribulations -- not the body; because according to the body they sometimes succumb, but the soul is freed. Ps. 24: "Deliver me from my necessities, O Lord." Or, by necessities he means the passibilities of the present life, namely death, hunger, want, and poverty: Rom. 12: "Sharing in the necessities of the saints." The manner of liberation is shown. First, as to the escape from evil; second, as to the preservation in good, at "Because you have set." He says therefore as to the first, "You have not shut me up." That is shut up of which nothing is outside. God permits someone to be tempted by men, but he does not shut him up in their hands, because he reserves something to which the enemy cannot reach, as in Job 1, whom he first so confined regarding his substance that the body should not be touched; then he so confined regarding the body that the soul should not be touched. Hence he says, "Nevertheless, preserve his soul." But the wicked are shut up in the hands of the enemy. But against this: Job 16: "He has shut me up with the unjust," and so on. I respond: this is true according to the intention of the enemy, who believes himself to prevail, but it is not true in an absolute sense. As to the second he says, "You have set," and so on, that is, in a free and broad place, "my feet," that is, my affections, because from no quarter is he impeded from doing good. Prov. 4: "I will lead you through the paths of equity, and when you have entered them, your steps shall not be straitened, and when you run, you shall not stumble." Or, this spacious place is eternal life. Bar. 3: "O Israel, how great is the house of God," and so on, "where our feet stood." Ps. 121: "Our feet were standing," and so on.
[87061] Then when he says, "Have mercy on me, O Lord, for I am afflicted," and so on, he assigns the reason for his prayer in two ways. First, he sets forth the prayer and its cause in general; second, he pursues both in detail, at "My eye is troubled." Concerning the first he does two things. First, he presents the petition in general; second, the cause of the petition, at "Have mercy." Jdt. 8: "Let us ask his pardon with tears." And why? "Because I am afflicted." Ps. 118: "Many are those who persecute me and afflict me." But against this: above he says, "You have saved my soul from necessities." I respond: it must be said that he speaks according to different members, or according to different times. There follows, "My eye is troubled." Where he explains in detail, first the tribulation; second, the prayer, at "But I have hoped in you." Concerning the first he does two things. First, as to what is interior; second, as to what is exterior, at "Because my strength has failed." As to the first, three things are mentioned: namely, the eye, the soul, and the belly; by which are designated reason, will, and sensuality -- namely, when a man is placed in tribulation, all of these are disturbed. And therefore he says, "My eye," the interior eye. Eph. 1: "The eyes of your heart enlightened": "in wrath," of enemies who persecute, or of God who punishes. Ps. 6: "My eye is troubled with wrath." Or, "in wrath," because I am angry against the wicked; for this does not blind the eye of reason, as anger through vice does, but it disturbs and clouds it, because it does not see as clearly. "My soul," as to the will, because it is proper to the will to move the body, and the will moves all things that are in us. Ps. 6: "My soul is greatly troubled." "My belly," that is, my weakness; and it signifies sensuality. Jer. 4: "My belly, my belly, I am pained." Or, "my soul" refers to sensuality, and the belly to the body; as if to say, the sensuality is troubled, and the body. Or it refers to diverse members of the Church. For the "eyes" are the teachers, the "soul" the prelates, and the "belly" the others.
[87062] Then when he says, "Because," and so on, he explains the tribulation as to external matters. For tribulation drives out the goods of the present life, which are three: namely, pleasures of the flesh, riches, and honors: 1 Jn. 2: "All that is in the world," and so on. Against the first he sets forth sorrow; against the second, poverty; and against the third, reproaches. The second is at "My strength is weakened"; the third at "Above all my enemies." Concerning the first he does two things. First, he sets forth sorrow; second, its sign, at "My years." He says therefore, I am troubled interiorly; and this tribulation comes from within, "because my life has failed in sorrow." Life continually proceeds to failure. Wis. 5: "We immediately ceased to exist." Therefore, one who is saddened can say, "My life has failed in sorrow." Sir. 38: "For from sadness comes death." Or, the spiritual life: Rom. 1: "My just one lives by faith." Or, it can be understood of the life by which one rejoices in the good of others. 2 Cor. 7: "Now I rejoice, not because you were made sorrowful, but because you were made sorrowful unto penance." And sorrow causes failure in them; hence, "And my years," that is, the duration of my life, "in groans," which are a sign of sorrow. Concerning the second he says, "My strength is weakened," and so on. Riches strengthen men. Eccl. 7: "As wisdom protects, so money protects." And therefore poverty corresponds to exterior weakness. But just as temporal poverty causes exterior weakness, so spiritual poverty causes spiritual weakness. "My strength," that is, bodily fortitude, which resides in the sinews and bones; and therefore he adds, "My bones"; as if to say, all the things in which his strength was grounded were weakened. Ps. 21: "They have numbered all my bones."
[87063] "Above." The prophet, assigning his exterior tribulation, has proposed sorrows against pleasures, poverty against riches; here he sets forth reproaches against the honors of the world. Concerning this he does three things. First, he proposes the confusion he suffers; second, he introduces a similitude: "I have become as a vessel that is destroyed"; third, a proof: "Because I have heard." Concerning the first he does three things, according to the threefold degree found among those who despise others. For some openly inflict reproaches; some avoid his company; and some completely forget him, and this pertains to contempt, because no one forgets what he does not despise. First, therefore, he sets forth the first and says, "Above all my enemies," and so on. Jerome has: "Among all my foes I have become a reproach to my neighbors exceedingly"; as if to say, not only to my enemies have I become a reproach, but also to my neighbors. And these are the words of Christ on behalf of the Church. The neighbors of the Church are those who have not yet been converted but propose to convert. And he says "a reproach" on account of punishment and on account of guilt. And it is expounded according to both, so that Christ says on behalf of the Church: "I have become a reproach" because of the punishments of the martyrs. And this "above all enemies," because the saints endured more shameful punishments than robbers. 1 Cor. 4: "We are made a spectacle," and so on. Likewise, on account of guilt, in the Church there are certain sinners and persons of wicked life, so that because of them the Church is contemptible among those who ought to come to it. And rightly, "above all enemies," because their life appears more shameful than that of unbelievers. Ezek. 5: "This is Jerusalem; I have set her in the midst of the nations," and so on. Likewise, Ezek. 16: "You have justified your sisters in all your abominations," and so on. Likewise, as to the second, no one joins himself to him; hence he says, "A fear to my acquaintances," that is, to my neighbors, who fear to approach me, either on account of the punishments I suffer, or on account of the wicked life of bad Christians. And the sign of this he adds: "Those who saw me," that is, who considered such reproaches of guilt and punishment, "fled from me outside," because they refused to be converted. Job 6: "My brothers have passed by me as a torrent." Ps. 87: "You have put my acquaintances far from me." The third is forgetfulness. And this is what he says, "I am given over to oblivion." But because a man, however much he loves someone, after death consigns him to oblivion, therefore he says, "As one dead." Ps. 87: "Like the slain sleeping in the sepulchers, whom you remember no more." These are referred to Christ in his own person, because he was made a reproach. Ps. 68: "For your sake I have borne reproach; confusion has covered my face." Likewise, fear, because the disciples fled. Likewise, "given over to oblivion," because "we had hoped that he was the one who would redeem Israel," Lk. 24.
[87064] Then he introduces the example: "I have become," and so on. "I have become as a vessel that is destroyed," that is, useless, which no one cares about. Jer. 51: "He has made me as an empty vessel; he has swallowed me up as a dragon," and so on. Third, the proof; and concerning this he does two things. First, he introduces the contempt; second, the persecution he suffers, at "When they assembled together." He says therefore, "I have become a reproach," because "I have heard the reproach" from my men. Jer. 20: "I heard the reproaches of many," and so on. "Round about." Augustine says: sometimes Christians sin, and unbelievers do not say, "the wicked do this," but "Christians do this." And if religious sin, likewise. And he says "round about," because they do not enter into the consideration of the truth; because then they would say, "wicked Christians do this." Ps. 11: "The wicked walk round about."
[87065] Then when he says, "When," he shows how he suffers persecution, and he aggravates it from the multitude of those persecuting, when he says, "When they assembled together," that is, unanimously, "against me": this would be greatly to be feared. Sir. 26: "My heart feared three things: the calumny of a city, the gathering of a mob, and a false accusation," and so on. From their cruelty, for they assembled not for something light, but to kill; hence, "They took counsel to take away my soul," that is, my life. Jer. 18: "You know, O Lord, all their counsel against me unto death." Gen. 49: "Into their council let not my soul come."
[87066] "But I." Above, the Psalmist narrated the evils he was suffering; here he takes refuge in prayer. And because prayer is empty unless it rests upon sure hope, therefore he first sets forth hope and then adds the prayer, at "Deliver me from the hand," and so on. Concerning the first he does two things. First, he sets forth hope. Second, he assigns the reason for hope, at "I said, You are my God." The connection is as follows: he does not simply say "I have hoped in you," but "But I," and so on. The Gloss of Augustine says that it is customary for children to be called "mammontreca" (those who want to nurse too long), because they want to suck the breasts for a long time, but their mothers apply bitterness so that they may be repelled. Our breasts, from which we are nursed by the Lord, are temporal prosperity and the consolation of friends. When God sees that men trust too much in these things and are allured by them, he withdraws them and applies bitterness, so that they may place their hope in God alone. So the one who perceives this says, "I have heard," he says, "reproach"; and therefore he says, "But I," and so on; as if to say: with all others contradicting and fighting against me, my hope was in you alone: Jer. 17: "Blessed is the man who trusts in the Lord." A twofold reason for hope is assigned. One from the care and providence of God. The other from his power. He trusts in him, first, as one entrusted to divine care and received by God; for God by his power has care of all things: Wis. 12: "For there is no other God besides you, whose care is for all." Likewise, Wis. 14: "But you, Father, govern all things by your providence." Hence God has care of all, but specially of some: 1 Pet. 5: "Cast all your anxiety upon him, because he cares for you." And therefore God is specially theirs. And therefore he says, "I have hoped in you, because you are my God." Second, from his power; because unless he were powerful, hope would fail. But he does not think thus of God; hence he says, "My lots are in your hands," that is, all the good things that are given to me are in your power: Eph. 1: "In whom we also have been called by lot, having been predestined," and so on. Now it should be known that lots are of three kinds: some consultatory, some divinatory, and some derisory. Generally speaking, a lot is nothing other than a certain sign of the divine will that is sought. And therefore, in the Gloss of Augustine, a lot is not something evil, but a thing indicating the divine will in a case of human doubt. And therefore to cast lots is nothing other than to seek a sign of the divine will. Therefore, a lot by its very nature does not signify something evil; but it becomes evil in two ways. First, when someone seeks this sign from one from whom he ought not, as from a demon; and in this way sortileges are condemned among other things that pertain to unbelief. Second, if one seeks a sign in matters where it is not necessary. In two cases this sign ought to be sought: in necessary matters and in matters that cannot otherwise be known. For if it is not about necessary things, then it is curiosity; and this is the case with divinatory lots, because in these one is concerned about future things, and therefore they are vain and are rejected. But in necessary matters that can be otherwise known, lots are also prohibited, because this is to tempt God, namely when something can be known by human means but one resorts to the divine. But to use lots in distributing who should have what, or in deciding what is best to do in temporal affairs, I say that the lot is not blameworthy. Hence divisions are frequently made by lot. Similarly, for temporal dignities, if they are chosen by lot. But this is not permitted in spiritual matters, because in these man is directed by the Holy Spirit; hence whoever would cast lots in such matters would do injury to the Holy Spirit. Hence the apostles, before the Holy Spirit came, cast lots for Matthias; but after the Holy Spirit they chose the seven deacons without lots. "In your hands," therefore, he says, "are my lots," that is, whatever is given according to the indication of your will, all is under your power: Prov. 16: "Lots are cast into the lap, but they are disposed of by the Lord." Another text has, "My times," how long and what kind: Dan. 2: "He changes times and ages."
[87067] Then he adds the prayer when he says, "Deliver." He prays first for himself. Second, against his enemies, at "Let them be put to shame." Concerning the first he does two things. First, he prays to be freed from evils. Second, to be advanced to good, at "Make your face to shine." In adversaries he considers two things. First, their affection; and this he touches when he says, "From the hand of my enemies," that is, those who hate me: Ps. 142: "Deliver me from my enemies," and so on. These are the devils: Mt. 13: "An enemy has done this," and so on. Likewise friends: Mt. 10: "A man's enemies are those of his own household." Second, their effect, because they persecute: Ps. 118: "Many are those who persecute me and afflict me," and so on. Second, he prays to be advanced to good when he says, "Make your face to shine." Concerning this he does two things. First, he asks to be advanced in good things. Second, that he may not fail in his petition, at "Let me not be confounded." The first he asks in two ways. First, according to progress in wisdom. Second, according to progress in justice, at "Save me." The light of reason is nothing other than a certain participation of the divine light: Ps. 4: "The light of your countenance, O Lord, is signed upon us," and so on. This light does not increase in us except from the same cause by which it was begun. Hence if we wish to advance in it, it must be through the illumination of the divine countenance: Ps. 42: "Send forth your light," and so on. According to progress in justice, by which one arrives at salvation, he asks when he says, "Save me," and this "because of your mercy," not because of my merits: Tit. 3: "Not by the works of justice which we have done," and so on. As to the second he says, "Let me not be confounded," that is, failing in your hope; or "let me not be confounded," that is, cheated of my hope. And this because "I have called upon you": Joel 2: "Everyone who shall call upon the name of the Lord shall be saved." "I have called upon you." The Gloss of Augustine says: you call upon God when you call God into yourself, when you invite him into the house of your heart, which must first be cleansed of all filth and deceit; otherwise you do not truly call upon him. For if you call upon God to give you profit, you are calling upon profit, not God. Therefore, O avaricious one, you call upon God freely, so that money, not God himself, may fill you. Do you not want him to come to you without gold and silver? What, then, of the things God does for you suffices, when God himself does not suffice?
[87068] Then he prays against his enemies when he says, "Let them be put to shame." And first he sets forth his petition. Second, he assigns their merit, at "Who speak." And note that this prayer is to be understood more in the manner of a prediction than of a prayer; as if to say, "Let them be put to shame," conforming his will to divine justice. Against the first he sets forth three things that will come upon them: because at the judgment they will be confounded; hence he says, "Let them be put to shame." For he will say, Mt. 25: "I was hungry, and you did not give me to eat," and so on, because their conscience will reprove them: Is. 1: "You shall be ashamed of the gardens that you have chosen, when you shall be," and so on. Second, they will be sent into eternal punishment; and this is what he says, "And let them be brought down to hell": Ps. 48: "Like sheep they are laid in hell; death shall feed upon them." Third, they will be struck dumb; hence he says, "Let deceitful lips be made dumb": Ps. 106: "All iniquity shall stop its mouth." But against this: rather, they will be speaking: Rev. 16: "They blasphemed God," and so on. Likewise, they will groan: Wis. 5: "Groaning for anguish of spirit, and saying," and so on. I respond: it must be said that they will be struck dumb from words of pride and of injury inflicted on the saints.
[87069] Second, when he adds, "Who speak," he assigns a threefold sin of theirs, and especially of the mouth, which is aggravated by three things: namely, the person against whom it is said, what is said, and its root. As to the first he says, "Against the just one," which is worse than if against a sinner; as if to say, those lips will be struck dumb which now speak; concerning what they say, because they speak injustice and falsehood: Ps. 35: "The words of his mouth are iniquity and deceit." From their root, because something is sometimes said against a just man out of ignorance and deception; but if it proceeds from a wicked root, then it is evil. And this wicked root is twofold: namely, pride and abuse: Prov. 2: "Where there has been pride, there will also be reproach." Likewise, they abuse the goods given to them, because these were given so that they might be humbled, and instead they are puffed up. Jerome has, "And contempt," because they foolishly despise others. And this is abuse, because they do not treat the just man as they ought, by despising him.
[87070] "How great." Above, the Psalmist set forth tribulation and prayer; here he proceeds to thanksgiving, as one who has been heard. In this he does two things. First, he commemorates universally the benefits that God confers on the human race and on the saints. Second, he breaks forth into thanksgiving, at "Blessed be the Lord, because," and so on. And concerning the first he does two things. First, he shows the mercy of God as to gifts conferred on the saints. Second, as to the evils from which he protects them, at "You will hide them." Concerning the first he does two things. He shows, first, the preparation of goods. Second, their fulfillment, at "You have completed for them." He says therefore, "How great," and so on. Sweetness in spiritual matters is spoken of by analogy: for just as bodily sweetness delights the taste of the flesh, so that which delights the mind inwardly is called sweetness. It happens, however, sometimes that the taste of the flesh, not well disposed, takes delight in a corrupt flavor, and then it is falsely delighted. So the affection of a man, when it is not well ordered, takes delight in something that is not truly delightful. But if it is well disposed, it takes delight in the true good, namely the divine good. And therefore the substantial goodness of God is called the sweetness of God: Wis. 16: "You showed your substance and your sweetness, which you have toward your children." Or, the sweetness of God is spoken of in the way in which someone is said to have a bitter disposition, namely when he thinks about how to sadden others: Eph. 4: "Let all bitterness be put away from you." Therefore, by contrast, the sweetness of the soul is when one proposes to console others. Hence the sweetness of God is called the purpose by which he wills all men to be saved, 1 Tim. 2: "O taste and see that the Lord is sweet," Ps. 33; likewise, "The Lord is sweet and upright," Ps. 24. And in whatever way sweetness is spoken of, it contains delight, because although it is one and simple in itself, yet it is the root and source of all goodness. And therefore whatever delights in the world, the whole of it is in God -- such as wisdom, truth, honors, excellence, pleasure, and all things of this kind -- in excess they are there. And therefore he says, "How great is the multitude," surpassing in magnitude, infinitely incomprehensible to us. Likewise, the multitude as to the sweetness of its effect, because whatever can come to man, the whole of it is from the sweetness of God's goodness: Wis. 12: "O how good and sweet is your spirit, Lord, in us." Is. 54, where the multitude of the just is treated: "Many are the children of the desolate," and so on. As for what he says, "Which you have hidden," and so on, this can be understood in two ways. In one way, that God hides himself from them so that they may not know him, so that their desire may grow. In another way, that he has stored up in hiddenness for those who fear him to possess it; and this is better. As if to say, you have stored up in hiddenness on their behalf. And why? Because that sweetness is not in sensible goods, which are manifest to us, but in invisible things; and not in created things, but in the invisibility of God himself: Rev. 2: "To the one who conquers I will give the hidden manna": 1 Cor. 2: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him." Therefore the good preparation is in hiddenness; but the consummation and fulfillment is manifest. Hence he adds, "You have completed for them," and so on. Between that predestination and its effect -- namely, of him who is in glory -- in the middle is the state of grace, which is the beginning of glory. And passing over this, he proceeds to the perfect and says, "You have completed," that is, you will complete, and you have begun to bring to completion that hidden thing: 1 Cor. 13: "When that which is perfect shall come, that which is imperfect shall be done away with," and so on. But for whom? "For those who hope in you," to whom this perfection will come -- not to those who trust in themselves: Rom. 5: "We glory in the hope of the glory of the children of God." But then it will not be hidden; rather, it will be "in the sight of the children of men," because all, both good and evil, will see that glory: Rom. 8: "I reckon that the sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us": Wis. 5: "Seeing this, they shall be troubled with terrible fear," and so on, "and say: how are they counted among the children of God, and their lot is among the saints?" Or, "children," that is, the saints, who will see fully: Ps. 106: "The upright shall see," and so on. Or, "those who hope in you" and manifest this "in the sight of the children of men": Rom. 1: "For I am not ashamed of the Gospel."
[87071] Then when he says, "You will hide them," he shows the benefits of God toward the saints through liberation from evil. But because man can suffer a twofold evil -- namely, in deed and in word -- first he shows when he protects from the first evil. Second, how from the second, at "You will protect them." He says therefore, "You will hide them," and so on. He speaks by way of similitude: just as if someone were sought for death, whoever hid him in the secret places of his house, there he would be safe. So it is with the saints. The wicked persecute them, but God hides them in the secret place, that is, he will lead them to that hidden place of his sweetness: Col. 3: "Your life is hidden with Christ in God." But this will be perfectly in the future, when they will see him face to face: 1 Cor. 13: "Then we shall see him face to face, as he is." And this is what he says, "Of your face." But even in the present he hides them, insofar as we see something of the sweetness of his glory in contemplation. And he hides them to such an extent that men cannot disturb those who are established in the love of God: Wis. 3: "The souls of the just are in the hand of God," and so on. Or, not feeling the disturbances that men suffer in judgment: Wis. 5: "They shall be troubled with terrible fear," and so on. Likewise, insofar as a man is hidden in contemplation and does not feel the disturbances of the world: Wis. 8: "Entering into my house, I shall find rest with her," and so on. Second, he shows how they are hidden from evil speakers when he says, "You will protect them," and so on. For some are protected from evildoers but not from evil speakers; for not all are protected from this evil. Hence Octavian responded to Tiberius, who was zealous on his behalf against those who spoke ill of him: "I do not want you to be troubled on this matter, Tiberius. It is enough for us that no one can harm us." He says therefore, "You will protect them in your tabernacle." This refers to the present Church, which is the tabernacle of those who are fighting: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat," and so on. And this, "from the contradiction of tongues," which either by blaspheming God or by teaching falsehoods, contradict truthful doctrine -- such as schisms and various heresies: Job 16: "A slanderer is raised up against my face, contradicting me." If therefore one has recourse to the tabernacle of God, that is, to the Church and to the secrets of its faith, there one finds a secure defense against such contradiction of tongues.
[87072] Then when he says, "Blessed," he offers thanksgiving. In this he does two things. First, he gives thanks. Second, he exhorts others to this, to whom the aforesaid benefits have been conferred, at "Love the Lord." Concerning the first he does three things. First, he breaks forth into thanks. Second, he proposes the mercy for which he gives thanks, at "Because he has made his mercy wonderful," and so on. Third, he explains the cause, at "But I said." He says therefore, "Blessed be the Lord"; as if to say, since the people of the saints have been thus protected by God, nothing remains but to bless God, that is, to attribute this to his goodness: Tob. 12: "Bless God and recount all his wonders." And why? "Because he has made his mercy wonderful to me," that is, he has made it marvelous. For a man seems to be bound to give thanks when he is marvelously freed from great dangers. And how did he make it wonderful? "In a fortified city," he says; as if to say, he so freed me that he made me like a fortified city. Another text has, "In a city of surrounding." The Hebrews have, "Under siege." This can be referred to two intentions, and each shows God's mercy as marvelous: because in a fortified city he so freed me, because he made me like a fortified city against evils. And this city is the Church: Jer. 1: "I have made you today a fortified city, and a pillar of iron, and a wall of bronze." Or, in a besieged city, his mercy is likewise marvelous: because we were freed from a lesser evil. For those who are besieged endure great danger; and therefore he says, I was in a besieged city, or one surrounded, and yet he freed me as a center from the circumference. For the circumference is placed around in a circle, and the center in the middle. The people of the Jews, who were in the middle of the nations that surrounded Judea, where praises were said to God, where sacrifices were offered, where prophecies did not cease. But now among all the surrounding nations the mercy of God has been spread: Mk. 16: "Go into the whole world and preach the Gospel to every creature." Therefore, in a surrounding city, he says, namely, among the whole people of the nations.
[87073] Then when he says, "But I said," he explains the matter of thanksgiving. Where first he sets forth its greatness. Second, he presents the answer to prayer, at "Therefore you have heard," and so on. He says therefore, "I said in the excess of my mind." Excess sometimes comes from an internal cause, when one sees astonishing things that put one beside oneself: Acts 3: "They were filled with wonder and amazement." Sometimes from a higher cause, when one contemplates divine things and is caught up beyond oneself: 2 Cor. 5: "Whether we be transported in mind, it is for God." So, elevated to divine things, he says, "I am cast away," and so on, that is, I perceived myself to be far from you, because the more a man approaches God, the more he perceives himself as lesser. Job 42: "With the hearing of the ear I heard you, but now my eye sees you," and so on. Or, if it is understood as to the excess from a lower cause, which Jerome's text suggests, sometimes a man considers the gravity of sins or of impending evils, and from this he reckons himself forsaken -- as Christ said in the person of his members, Mt. 27: "My God, my God, why have you forsaken me?" And so David says this: considering the evils that are coming upon me, "I am cast away": Jon. 2: "I am cast away from the sight of your eyes."
[87074] Second, when he says, "Therefore you have heard," he presents the answer to prayer; as if to say, therefore, because I said this, "you have heard": Ps. 10: "He has had regard for the prayer of the humble." So the publican in Lk. 18, because he acknowledged himself a sinner, went down to his house justified: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds." Or, according to Jerome, it is put interrogatively: "I said," and so on. Will you therefore not hear? As if to say, it is wonderful that, since I am so far from you, you should hear me. "When I cried to you." The Gloss of Augustine says: the cry that reaches God is made not with the voice but with the heart, because many who are silent with their lips but with averted hearts have been able to obtain nothing. Cry out, therefore, within, where God hears.
[87075] Then when he says, "Love the Lord," he exhorts those to whom the aforesaid benefits have been conferred to show gratitude. And he orders them first as to their affection. Second, as to their action, at "Act manfully." Concerning the first he does two things. First, he exhorts them to love God. Second, he assigns the reason for loving: "Because the Lord will require truth." He says therefore: because he has heard and because he has made his mercy wonderful, "love the Lord": Deut. 4: "And now, Israel, hear the commandments and judgments that I teach you," and so on. And who those are who ought to love, he shows: because "his saints": Song 1: "The upright love you." "Because the Lord will require truth." He assigns the cause of loving. Now a twofold cause is given as to why they are bound to love God: because what the saints love, God loves; and what they hate, God hates. The second is at "And he will repay." As to the first he says, "Because the Lord will require truth, and will repay abundantly those who act proudly"; as if to say, you ought to love the Lord because he loves what you love, and he requires this. The saints love truth; and therefore God, who requires truth, ought to be loved by us. God requires the truth of justice: Rom. 2: "The judgment of God is according to truth against those who do such things." Likewise, of life: Is. 38: "I beseech you, O Lord, remember how I have walked before you in truth and with a perfect heart." Likewise, of doctrine: Mt. 22: "We know that you are truthful and teach the way of God in truth." The second reason why you are bound to love God is that he punishes what you hate; for God punishes pride, which the saints hate. And this is what he says, "And he will repay" punishment, namely, "abundantly," that is, beyond themselves, because they exalt themselves beyond themselves: Is. 16: "His pride and his arrogance and his indignation are more than his strength."
[87076] Then when he adds, "Act manfully," he orders them as to their action. First, that they be strong in work, when he says, "Act manfully": Prov. 18: "He who is soft and lax in his work is the brother of him who wastes his own works." Likewise, that they be strong in heart: "And let your heart be strengthened": Ps. 26: "Wait for the Lord, act manfully, and let your heart be strengthened, and wait for the Lord."
Commentary on Psalm 31
[87077] Here begins the fourth decade of the first fifty. And just as in the first decade there are Psalms in which mention is made of the persecution by Absalom, in the second of the persecution by Saul, in the third of the persecution by the people, so in this fourth decade the tribulation that the good suffer from sinners is treated: 2 Pet. 2: "Dwelling among them, he tortured his righteous soul day after day with their lawless deeds." This decade is divided into two parts. First, the dignity of the just is commended. Second, help is implored against the persecutions of the impious, in Ps. 34: "Judge, O Lord, those who wrong me." Concerning the first, he recalls two things. First, justifying grace. Second, the dignity of the just, at Ps. 32: "Rejoice, you just," etc. Third, he admonishes the just to persist in justice, at Ps. 33: "I will bless the Lord." The title of this Psalm is new, namely: "Understanding of David." Jerome has, "Instruction of David." In many of the following Psalms this title is to be found. And it is signified by this that in all the Psalms in which this title is used, some common truth is treated, pertaining not only to one person but, as it were, to the providence of God or to something else that is lofty. And although in all Psalms certain things serve for instruction, these are nevertheless principally ordered to this purpose. Specifically, this Psalm is titled from the understanding that the penitent ought to have, who should understand that he is a sinner and recognize the grace of God that liberates: Lev. 5: "If a man shall understand his offense," etc. This understanding is given by affliction, Is. 28. "Blessed are those whose." This is the second of the Penitential Psalms. In the first he treated contrition of heart; in this one, confession. And it is divided into three parts. In the first, the remission of sins is set forth. In the second, the way to remission, at "Because I was silent," etc. Third, the desire of the saints for remission, at "For this shall every holy one pray." Concerning the first, he does two things. First, he sets forth that which is on God's part. Second, that which is on man's part, at "Nor is there deceit in his spirit." For in sin there is, first, an offense against God; second, a stain; third, the liability to punishment. Against these three he directs three things: because God remits the offense, covers the stain, and removes the liability to punishment by not imputing the sin. As to the first, he says, "Blessed are those whose iniquities are forgiven," etc. But since blessedness is twofold, namely of reality and of hope, such persons, namely those whose iniquities are forgiven, are blessed in hope, and they will ultimately be blessed in reality. For that person is blessed in hope in whom the cause and the way to blessedness -- which is virtue, and especially perfect virtue -- is present. Hence in whomever perfect virtue appears, he can be called blessed in hope, just as a tree blossoming well can be called fruitful. But after the corruption of the first man, there were no such blossoms, but thorns of sins. And therefore the blessedness of the sinner that consists in hope is not of this kind, but rather that God should remit sin, and so the sinner bears fruit: Jer. 4: "Break up for yourselves new ground," etc. "Forgiven": Is. 40: "Her iniquity is pardoned": Lk. 6: "Forgive, and you shall be forgiven." As to the second, he says, "And whose sins are covered." Sins are stains of the soul: Jer. 2: "How vile you have become," etc. When someone has something shameful in himself and it is covered, then the shameful thing does not offend the eyes of the beholder. And God covers the shamefulness of sins. But how? Totally, namely by washing the soul. For in sin there is a twofold deformity. One, namely, from the privation of grace, of which the sinner is deprived; and this is totally removed, and is not merely covered, because grace is given to him. The other stain is from the past act of sin; and this is not erased, because it is not granted to him that he never committed it, but rather that it not be imputed to him as guilt; and this is covered. As to the third, he says, "Blessed is the man to whom the Lord has not imputed sin." This is understood of the liability to punishment, because punishment is not reserved for him on account of sin: Dan. 3: "You have brought all these things upon us," etc. According to the Gloss, a threefold sin is indicated here: original sin, actual mortal sin, and actual venial sin. The first is signified by "iniquity," which is a certain inequality; and this is in original sin, inasmuch as in it the powers of the soul recede from the equality of innocence. And this is remitted and diminished, because it is taken away as to guilt but remains as to act. He says "iniquities" in the plural, because in different persons there are different original sins, and in one person, one. The second is signified by actual mortal sin. For actual mortal sins are said to be covered when they are no longer imputed to the sinner as guilt. The third is signified by venial sin, which the Lord does not impute. For venial sin is not imputed to eternal punishment. Or, the first is said on account of sin before Baptism; the second on account of sins after Baptism; the third after confession, because sin will not be imputed to punishment. But on man's part, it is required that he confess without pretense; otherwise he does not obtain grace: Wis. 1: "The Holy Spirit of discipline will flee from the deceitful." And therefore, "Nor is there deceit in his spirit," so that he has one thing interiorly and pretends another exteriorly.
[87078] "Because I was silent." This is the second part, where the way of arriving at the remission of sins is set forth. And concerning this he does three things. First, he sets forth the state of sin. Second, the conversion that is the cause of the remission of sin, at "I have made known my offense." He says therefore, "Because I was silent," etc. There seems to be a contradiction here. For while he cries out all day, he says he is silent. I respond: he was silent about what ought to have been said, but he was crying out what ought not to have been said, much less cried out. And in both there is sin. Concerning the first, Is. 6: "Woe to me, because I was silent." For the sinner ought to declare his sins: Job 16: "If I am silent, it does not depart from me; but now," etc. Therefore, "Because I was silent about my sins, my bones grew old," that is, my interior strength failed. Often in Sacred Scripture, interior virtues are understood through bodily members. Hence by "bones," in which there is strength, interior virtue is understood. And because what fails (that is, is diminished) grows old, he therefore says, "My bones grew old": Bar. 3: "What is it, O Israel, that you are in the land of your enemies? You have grown old," etc. Concerning the second, Is. 5: "I waited for him to do judgment, and behold, iniquity; justice, and behold, a cry." And this is what he says: "While I cried out all day long." For he was crying out that he was just, he was crying out about punishment, and he was silent about guilt. But what did the Lord do? He converted him by making the hand of the Lord heavy, inflicting a burden: "For day and night." Second, with the resulting conversion, "I was turned," etc. He says therefore, "Day and night," that is, continually, "your hand was heavy," etc. The hand of the Lord sometimes consoles: Ezek. 3: "The hand of the Lord was with me, strengthening me." Sometimes it makes heavy, as here: 1 Sam. 5: "The hand of the Lord was very heavy." Is. 26: "In tribulation," etc. And therefore he says, "I was turned in my wretchedness," that is, in the misery I suffer for my sins. "While the thorn is fixed" -- while the thorn, that is, the remorse of conscience, is driven into my heart. Or, [taking "spina"] as the backbone, which holds the whole person upright, "while it is fixed." And it signifies pride; when this is constrained, the person is corrected. Or, why were you crying out? On account of the heaviness, he says, of your hand. And this is because I was not turned to you, but to sin. And this while the thorn of sins is fixed, that is, is established in me; and so "thorn," that is, sin, is understood. Or while reason, which is like the spine directing the back, is pressed down. Or according to the Hebrews, "My moisture was turned into the dryness of summer," that is, from the pressing of your hand, whatever was carnal and moist in me was turned into the dryness of summer. Jerome has, "I was tossed about in my misery while the heat of harvest burns," that is, like the harvest, I dried up.
[87079] Then when he says "My offense." First, he sets forth the confession. Second, he shows its efficacy, at "I said, I will confess." But because a person ought to confess two things, namely, good things omitted and evil things committed, as to the first he says, "My offense," namely, that I omitted doing what I should have done, "I have made known to you" -- not that God does not know, but when a person acknowledges his sin, then he also wants God to know it, so that he may pardon it. As to the second, he says, "My injustice I have not hidden": Job 31: "If I have hidden my sin as a man," etc. Prov. 28: "He who hides his crimes," etc. The efficacy of confession is shown when he says, "I said, I will confess." The effect of confession is the remission of sins. He says therefore, "I said," that is, I purposed in my heart: "I will confess to the Lord," that is, for the honor of the Lord: Josh. 7: "Give glory to the Lord God of Israel, and confess," etc. "My injustice," not my good deeds; "against myself," not in my favor. Someone confesses his sin, but against his neighbor, saying, "Another led me into it." Against nature: "It happened from frailty." Against God: "I could not resist." 2 Sam. 24: "I am the one who sinned; I am the one who acted unjustly." Or "against myself," that is, against my own resolution, by which I had resolved to remain in sin. The remission follows: "And you forgave": Sir. 2: "He forgives sins in the time of tribulation." But against this: such is the efficacy of confession that not only when one actually confesses, but even while having the resolution to confess, one obtains remission. Therefore sin is remitted before one confesses: Is. 65: "And it shall be that before they cry out, I will hear." What then does confession accomplish? It must be said that the resolution to perform an action operates by virtue of the thing resolved upon, so that it may come to pass. Hence if the operation of that thing ceases, the effect ceases. And therefore it is necessary to persevere in the resolution. Nevertheless, in the actual confession of sins and in absolution by the power of the keys, part of the punishment is remitted, and on account of the shame involved, greater grace is conferred, and many good things follow.
[87080] Here, third, he sets forth the desire of the saints for the remission of sins. And concerning this he does three things. First, the desire of the saints for this is proposed. Second, the admonition of sinners: "Do not become like the horse." Third, the Psalm concludes with thanksgiving, at "Rejoice." Concerning the first, he does two things. First, he expresses the desire of the saints for the remission of sins in general. Second, he shows his own refuge in particular, at "You are." Concerning the first, he does two things. First, he proposes the desire of the saints through the sign of prayer. Second, he shows the effect of prayer, at "Nevertheless, in the flood." He says therefore: "I said, I will confess (...) for this matter," that is, for the remission of sins. And he says three things. First, what should be prayed for, namely, that we may obtain remission; for we have all sinned: 1 Jn. 1: "If we say that we have no sin," etc. And therefore remission should be sought: Sir. 38: "Pray to the Lord, and he will heal you": Mt. 6: "Forgive us our debts." Second, who should pray, namely "every holy one": Jas. 5: "The fervent prayer of a righteous person avails much." Third, when: "In a favorable time," namely, of grace and of the present life, because at the last the door is shut, Mt. 25; 2 Cor. 6: "Behold, now is the acceptable time," etc. Jn. 9: "Night comes, when no one can work."
[87081] Then when he says "Nevertheless," the effect of prayer is shown: because "in the flood of many waters." Water can here be taken in three ways. In one way, as pleasures: Gen. 49: "You were poured out like water." In another way, as false doctrines: Prov. 9: "Stolen waters are sweeter." Third, as tribulations: Ps. 68: "The waters have come in even to my soul." There follows, "They shall not draw near to him." What he says, "to him," can be understood in two ways. In one way, so that "him" refers to the holy one; as if to say: although the holy one prays, he nevertheless endures many waters, but they do not overwhelm him, whether they be waters of pleasure, or of false doctrine, or of tribulation. Hence, "They shall not draw near": Is. 43: "When you pass through the waters, I will be with you, and the rivers shall not cover you": Ps. 65: "We have passed through fire and water," etc. In another way, so that "him" refers to God; and thus he speaks with a change of person, because first he speaks to God, now to others. As if to say: those who are in the flood of many waters, as described above, shall not draw near to God.
[87082] Next, when he says "You are my refuge," etc., the desire of the saints is expressed in particular. And concerning this he does two things. First, he expresses the desire to be delivered. Second, the effect of that desire, at "I will give you understanding." Concerning the first, he does two things. First, he shows whence he conceives the hope of praying. Second, he adds the petition: "Rescue me from those who surround me." He conceives the hope of petitioning from two things. First, because God is the special refuge of the just. Second, because he is their special refuge in tribulation. He therefore says, "You are my refuge from the tribulation that has surrounded me." Tribulation surrounds when it oppresses on every side, so that no refuge is available from any direction: Ps. 39: "Evils without number have surrounded me," etc. But in this tribulation there is no refuge except in God: 2 Chr. 20: "When we do not know what to do," etc. Ps. 90: "He who dwells in the help of the Most High," etc. So then, he says, I have one to whom I may flee; I also have one in whom I may find consolation, because "you are my exultation": 2 Cor. 1: "Who consoles us in all our tribulation": Ps. 93: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul." Then he expresses what he asks, when he says, "Rescue me from those who surround me," that is, from the tribulation that has surrounded me. And since tribulation must be caused by someone, it is necessary that if tribulation surrounds, those who press upon him are surrounding him, namely demons and persecutors. And therefore he says, "From those who surround me."
[87083] Second, when he says "I will give you understanding," he shows the effect of his prayer. It is God who speaks: "I will give you understanding," etc. As if God were saying: you ask me to rescue you, and I will do three things for you: I will give you the gift of understanding, I will instruct you, and I will guard you. For three things are necessary for a person from God. First, that he may receive the gift of grace, so that through it the person's soul may be perfected for acting promptly. But however much a person might have the gratuitous gift, unless God moves the soul to a good work, it does not suffice. Therefore it is necessary that after prevenient grace, God should work and move one toward good. But grace and the gift are received according to the mode of our nature, and not in such a way as to be able to avoid all things. And therefore the protection and defense of God is necessary beyond this. And so, first he sets forth the gift of understanding, when he says, "I will give you understanding": Sir. 15: "The Lord filled him with the spirit of wisdom and understanding." And this is necessary for a person, namely, that he may recognize his sin and that he cannot be saved except through God. Second, he sets forth the proper use of this gift, when he says, "I will instruct you": Is. 54: "I will make your children taught by the Lord." Third, guardianship, when he says, "In this way," namely of the commandments, "on which you will walk, I will fix my eyes upon you," that is, I will protect you: 2 Chr. 16: "The eyes of the Lord survey the whole earth and give strength to those who believe in him with a perfect heart."
[87084] Next, when he says "Do not become," he turns to sinners, that they may return to penance. And concerning this he does two things. First, he sets forth the admonition. Second, the threat, at "With bit." He says therefore: God gives a person understanding, and by understanding he surpasses animals. He who makes himself unworthy of the gift of understanding, therefore, is compared to animals. And so he says, "Do not become like the horse and the mule," etc. According to the Gloss, the horse is a proud animal; the mule, a sluggish animal, and therefore it does not run. Those, then, are like horses who are puffed up with pride: Jer. 8: "All of them have turned to their own course, like a horse charging impetuously into battle." Those are like the mule who come slowly to the way of God: Prov. 13: "The sluggard wants and does not want." Or by the mule the lustful are understood. The mule is lustful, yet it does not generate; so the sins of lust are fruitless: Rom. 6: "What fruit, then, did you have in those things, of which you are now ashamed?" Or, the horse carries any rider indifferently, and the mule bears any burden whatsoever. Two things are imposed on the sinner: a rider, namely the devil, and a burden, namely sin. Do not, therefore, be like the horse, which does not distinguish among riders -- whether it be Christ or the devil. Nor like the mule, which indifferently bears any burden, namely sin.
[87085] Then when he says "With bit," the threat is set forth. And first in the manner of a prayer. Second in the manner of a prediction, at "Many." He says therefore, "With bit," etc. Speaking metaphorically: if a person conducts himself as a person, God treats him as a person, with admonitions and teachings. But when he departs from the dignity of a person, he is treated like a brute animal, which is restrained by punishments and force, namely "with bit and bridle." As if to say: I have admonished them not to become like the horse and mule; but if they do not comply, do to them as to the horse and mule, namely "with bit and bridle constrain their jaws," that is, by suppressing their talkativeness and withdrawing the foods they use for gluttony. For both speech and taste are served by the jaw: Is. 37: "I will put a ring in your nostrils and a bridle," etc. Or "with bit and bridle," that is, with greater and lesser tribulation.
[87086] Second, when he says "Many," he predicts. And first, what is prepared for the wicked: because "many are the scourges" -- from God: Ps. 49: "I will rebuke you and set the matter before your face." From one's own conscience: Prov. 12: "One is pierced as by a sword of conscience." From authority: Rom. 13: "He is an avenger in wrath against the one who does evil": Prov. 26: "A whip for the horse, a muzzle for the donkey, and a rod for the back of fools." Second, what is prepared for the good. "The one who hopes," etc. "Mercy" can be in the nominative case, so that the meaning is that mercy itself will surround the one who hopes in the Lord. Or it can be in the ablative case, so that the meaning is that the Lord with his mercy will surround the one who hopes in him. And this is when he comes to the aid of human miseries on every side: Ps. 102: "Who crowns you with mercy," etc. Finally, the Psalm concludes with thanksgiving, when he says:
[87087] "Rejoice." Now it is the custom in the Penitential Psalms that they begin in weeping and end in joy, because this is what penance does. In this conclusion he exhorts the just and the upright to good action and right intention, saying, "Rejoice in the Lord and exult, you just." As if to say: two things are necessary for a person, namely, right action -- and this justice produces -- and right intention -- and this joy produces. He says therefore, "Rejoice, you just, and exult." According to the Gloss, to rejoice is to be glad with a quiet sweetness; to exult is to be glad with the fervor of an animated spirit. Hence exultation arises from interior joy. But in what? "In the Lord," he says, not in the world: Phil. 4: "Rejoice in the Lord; again I say, rejoice." There follows, "And glory, all you who are upright of heart." The upright of heart are those who conform their will to the divine will; these have cause to glory in God: 2 Cor. 10: "Let the one who glories, glory in the Lord."
Commentary on Psalm 32
[87088] The title is not new. It is: "To the end, a Psalm of David." In the preceding Psalm the Psalmist treated of his own justification; but in this one he treats of the dignity of the just. And concerning this he does two things. First, he exhorts the just to spiritual praise. Second, he expresses their dignity, at "Blessed is the nation." Concerning the first he does two things. First, he exhorts to spiritual joy and praise. Second, he assigns the reason for the joy and praise, at "Because his word is right." Concerning the first he does two things. First, he exhorts to joy and praise. Second, he explains their manner, at "Give praise to the Lord," and so on. Concerning the first he does two things. First, he sets forth the exhortation. Second, he assigns its reason: "Praise befits the upright." For he had said, "I said, I will confess ... and you forgave ... and for this everyone who is holy shall pray," and so on. Therefore, "O you just, because you have been justified, exult in the Lord," not in the world; otherwise you are not just, for he is not just who does not rejoice in justice. God himself is just, and he himself is justice: Ps. 10: "The Lord is just," and so on. And therefore, "You just, exult in the Lord": Hab. 3: "But I will rejoice in the Lord, and I will exult in God my Jesus." But why does he say, "Exult, you just, in the Lord," and not, "Exult, all, in the Lord"? The reason is: because "praise befits the upright," namely, the praise of God. It must be seen, therefore, whether they are upright, and how praise befits them. A thing is not called right except insofar as it conforms to a rule and measure. Now the measure and rule of the human will is justice and the divine will. Those therefore who do not have right affection cannot properly praise God, because they do not wish to conform their will to the divine will, but rather want the divine will to conform to theirs. And therefore God does many things that they do not approve. But those who adapt themselves to God's will rejoice in prosperity and adversity; and therefore he says "praise," because they praise on account of all things, not only in some. Likewise, unanimously. Sir. 15: "Praise is not comely in the mouth of a sinner": Is. 4: "Exultation for those who were saved from Israel."
[87089] Then when he says, "Give praise to the Lord," he sets forth the manner of praise and joy. Now it should be known that in the praise of God what is principally intended is that the affection of man should tend toward God and be directed to him. Likewise, the harmonies of music change a man's affection. Hence Pythagoras, seeing that a youth was going mad at the sound of the Phrygian mode, had the mode changed; and so he tempered the spirit of the frenzied youth to a most peaceful state of mind, as Boethius says in the preface to his work on music. Hence it is that it was devised that in every form of worship certain musical harmonies should be employed, so that the spirit of man might be stirred toward God. These harmonies have customarily been employed in two ways: sometimes with musical instruments, and sometimes with songs. And therefore first he shows the first mode, because "on the harp." Second, the second, at "Sing to him." For the affection of man is directed through instruments and musical harmonies in three ways: because sometimes it is established in a certain rectitude and firmness of soul; sometimes it is carried to sublimity; and sometimes to sweetness and joy. And for this purpose, as the Philosopher holds in Politics VIII, chapter 7, three kinds of song have been instituted. For the first, there is the Dorian song, which belongs to the first and second tones, as some hold. For the second, there is the Phrygian song, which belongs to the third tone. For the third, there is the Hypolydian song, which belongs to the fifth and sixth tones. The others were invented later. And so it is with instruments, because certain instruments produce the first effect, such as the pipe and the trumpet; certain produce the second, such as the organ; and certain the third, such as the psaltery and the harp: Ps. 80: "The pleasant psaltery with the harp." But because the Psalmist here intends to lead to exultation, he makes mention only of these two, namely the psaltery and the harp. But truly, because all these things happened to them in figure, 1 Cor. 10, they used not only these instruments for this purpose, but also in figure. The harp has its sound from below and signifies the praise that arises from things below, that is, earthly things. The psaltery, however, has its sound from above and signifies the praise that concerns heavenly goods. He says "of ten strings" because by them are signified the ten precepts of the Decalogue, in which the whole of spiritual teaching consists.
[87090] Then when he says, "Sing," he treats of the song of the human voice. Now it should be known, according to the letter, that there is a twofold modulation: one is through simple song, and another through harmonizing. He touches on the first when he says, "A new song." The second, at "With a shout." According to the spiritual understanding, a man ought to exult in two things: namely, in the goods of grace received and in the goods of glory expected. Through the first goods we are renewed. Eph. 4: "Be renewed in the spirit of your mind": Rom. 6: "Let us walk in newness of life." He therefore sings a new song who exults in God because of the renewal of grace: Rev. 14: "The saints were singing a new song." He truly sings well with a shout who sings of the goods of glory, and the song which a man conceives in the heart, he expresses in words. Or, "with jubilation," or "in a shout of joy," according to Jerome. Jubilation is an ineffable joy that cannot be expressed in words, but by voice one gives to understand an immense breadth of joys. Those things that cannot be expressed are the goods of glory: 1 Cor. 2: "Eye has not seen, nor ear heard," and so on. And therefore he says, "Sing well to him with jubilation," because they cannot be expressed in song. But you may ask: in the Old Testament there were musical instruments and vocal songs. Why then did the Church set aside the former but adopt the latter? A twofold reason is assigned mystically: because they were figurative. The second reason is that God is praised with the mind and the voice, not with instruments. Another reason is found in the words of the Philosopher, who says that it is contrary to wisdom for men to be trained on lyres and musical instruments, because these occupy the mind in their own operation; rather, music should be simple, so that those dedicated to divine praises may be drawn away from corporeal things.
[87091] Second, when he says, "Because," he assigns the reason for joy and praise. The reason for praise and joy is twofold. One is on the part of God, in whom we are to exult. The second is on the part of his effects, at "By the word of the Lord." Concerning the first he does three things. First, he sets forth the reasons on God's part. And first, because "the word of the Lord is right," that is, his instruction: Ps. 118: "Your word is a lamp to my feet," and so on. Or, his very promise: Prov. 8: "All my words are just," and so on, "they are right to those who understand." Second, because "all his works are done in faithfulness," that is, they are faithful: Ps. 144: "The Lord is faithful in all his words and holy in all his works." Now there is great joy when a faithful man is found: Prov. 20: "A faithful man, who shall find?" Or, he says "in faith" because the works of God are good merits. But these are not meritorious unless they are done in faith, because without faith it is impossible to please God, Heb. 11. Or, "his word is right" and "his works." But for whom? "In faith," that is, in the faithful; for in the unfaithful the works and right words of God do not appear. Third, because he loves; and concerning this he does two things. First, he shows the affection of God when he says, "The Lord loves." Second, he manifests it through a sign, at "The earth is full of the mercy of the Lord." Among all the things that cause joy in the Lord, there are two: namely, mercy and justice: Prov. 20: "Mercy and truth preserve the king." For through justice subjects are defended. Take away justice, and no one will be secure and happy. Likewise, without mercy all fear and do not love. He gives us to understand this about God when he says, "The Lord loves mercy and judgment." He loves these in himself, because they are in his works: Ps. 24: "All the ways of the Lord are mercy and truth." Likewise, he loves these in each one: Mic. 6: "I will show you, O man, what is good and what the Lord requires of you," and so on. And therefore he says, "Exult," because God truly loves mercy, for "the earth is full of the mercy of the Lord." Behold, he manifests it through a sign. For all the fullness of the earth proceeds from the mercy of God, because the earth is full not of temporal goods but of spiritual goods, and especially after the coming of Christ. Acts 2: "They were all filled with the Holy Spirit," and so on. All these things are from the mercy of God: Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." He says "the earth," and so on, not heaven, because in heaven there is no misery, and therefore it does not need mercy; but the earth, where man is filled with many miseries, needs the fullness of mercy.
[87092] Then when he says, "By the word," the cause of joy is set forth on the part of the divine effects. Moses at the beginning of the creation of things makes mention of three: heaven, water, and earth: Gen. 1: "In the beginning God created heaven and earth"; and further: "The Spirit of the Lord moved over the waters." According to this, therefore, the Psalmist sets forth, first, the effect of God in the heavens. Second, in the waters, at "Gathering together." Third, on the earth, at "Let all the earth fear the Lord." He says therefore, "By the word of the Lord the heavens were established." According to the Gloss, this is expounded both literally and mystically. And in both senses these words are treated, which are on the part of God: namely, Lord, Word, and Spirit of his mouth. Lord is a name of power, and power is appropriated to the Father. The Word is the conception of the mind, hence it is also called begotten wisdom. And the Word is the Son. His Spirit is the Holy Spirit. He is called the Spirit of his mouth because "mouth" is appropriated to the Word; hence it is the same as saying "the Spirit of the Word," because he is the Spirit of the Son and of truth. And although the works of the Trinity are undivided in the divine: Jn. 5: "Whatever the Father does, these the Son also does in like manner"; yet here he speaks according to appropriation. In heaven there are two wondrous things: namely, its perpetuity, because it is incorruptible, and its power, by which the entire lower world is changed -- through heat in summer and through cold in winter. The perpetuity of the heavens comes from the nature of their form; for the forms of the elements are particular and do not fill the entire potentiality of matter; hence their matter remains in potentiality to another form. But the form of heaven has a certain totality and fills the entire potentiality of matter. But the form of an artifact proceeds from the form of the artificer. The form conceived in the heart of the Father is the Word. Therefore, the formation of every thing is attributed to the Word; hence he says, "By the word of the Lord the heavens were established." But the power of the heavens is in moving. Every subsequent motion is derived from a prior one as from a cause. The first motion in things that act by will is the motion of love, because every motion in things that have will is a motion of will. And therefore Dionysius says, in chapter 4 of The Divine Names, that divine love does not allow him to be without offspring; rather, it moves him to act, and so on. It is therefore necessary that the power of the heavens be from the Spirit; and therefore he says, "And by the spirit of his mouth, all their power." Mystically, by the heavens the apostles are understood: they were established by the word of the Lord, namely of Christ, or by the Son of the Lord; and this is his prayer and his teaching. Lk. 22: "I have prayed for you, that your faith may not fail," and so on. Likewise, their power was strengthened by the Holy Spirit. Lk. 24: "Stay in the city until you are clothed with power from on high."
[87093] Then when he says, "Gathering together the waters of the sea as in a vessel," he shows the effect of God in the waters. In the waters, two wondrous things are to be considered. One is that the waters are gathered into one part of the earth and do not occupy the entire surface, which is wondrous for two reasons. First, because the natural order is that water should surround the whole earth, just as air surrounds water. Likewise, the sea is higher than the earth. Second, because although water continually evaporates through the heat of the sun, it is nevertheless preserved in the same quantity. And therefore he says two things: namely, that they are gathered into one by the command of God. Jer. 5: "I have placed the sand as a boundary of the sea, an everlasting decree which it shall not pass; and its waves shall toss and not prevail, and they shall swell and not pass over it." Job 38: "Who shut up the sea with doors," and so on, "its swelling waves?" And therefore he says, "Gathering together the waters of the sea as in a vessel." Water gathered in a vessel has trembling and rising, yet it does not flow out, because it is held back by the skin of the vessel. So the water gathered in the sea has swelling, and yet it does not flow, because it is contained by the divine power. Gen. 1: "Let the waters be gathered together," and so on. The other wondrous thing is that it continually evaporates and is not diminished. Hence, as certain philosophers say, all the water would be dried up by the power of the sun's heat according to nature. And therefore against this he says, "Placing the depths in storehouses." The abyss, according to Augustine, refers to the impassable depth of the waters; and it has a twofold interpretation: from "a," which means "without," and "basis," which means "foundation" -- as though without foundation, and without brightness, because it is deep and dark. In a treasury there are three things: for a treasury denotes a certain quantity of gold, and what is placed in a treasury is preserved -- hence it is called a "theca" (repository) of gold; likewise, it is placed there so that it may be drawn out for use. All of this is in the abyss: because in it there is an immense abundance or multitude of waters. Second, in the abyss the water is preserved and does not fail; third, the waters are drawn out for use, when vapors rise from them and rains are generated and the earth is irrigated. Ps. 17: "The fountains of waters appeared." Mystically, this is expounded in two ways: of the good and of the wicked. Of the good, so that by the waters of the sea we understand peoples. Rev. 17: "The many waters are peoples and nations and tongues." Therefore, as it were, the waters of the sea -- the peoples of this world -- he gathers in the Church as in a vessel. The Church is compared to a vessel because of its unity; and because a vessel is made from the skin of a dead animal, by this it is suggested that some come to the Church so that they may mortify their members which are upon the earth; for the apostles were confirmed as though they were heavens, and from these, peoples were gathered in the Church. "Placing the depths," that is, the profundity of divine meanings, "in storehouses" of Sacred Scripture. Is. 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." Or, "the depths" formerly, namely sinners who were deep and dark with the shadows of vices, "placing them as treasures of gold" of the Church. Paul is a great treasure of the Church, and Matthew, and Magdalene, who were once as a kind of abyss. But in reference to the wicked, the water of the sea is understood as the tribulation of this life. Ps. 68: "The waters have come in even unto my soul." God confirms the heavens, yet he does not take away their infirmities, because grace is so preserved interiorly that it does not exclude infirmities exteriorly. And therefore he says that he gathers together the tribulations of them, namely of the heavens, that is, of heavenly men, "in a vessel," that is, in their bodies, "placing the depths," that is, the persecutors of the Church, "in storehouses," because he does not give them freedom to rage against the Church as much as they want.
[87094] Third, when he says, "Let all the earth fear," he shows the effect of God on earth. First, he sets forth a warning; second, he shows the effect of God regarding the earth, at "For he spoke and they were made," and so on. Concerning the first he does two things. First, he sets forth the warning; second, he explains it, at "But let all who dwell on the earth," and so on. He says therefore, "Let all the earth fear the Lord," and so on. But why did he place a warning here, when he spoke of other effects in which he used no warning, but only regarding the earth? The reason is that every other creature obeys God at a nod, except earthly man. And therefore he says, "All the earth," that is, every earthly man, "let him fear the Lord." Eccl. 12: "Fear God, and keep his commandments; for this is the whole of man." For this is a metonymic expression, so that the container is understood for the contained, when he says "earth," that is, the inhabitants of the earth. Second, he explains the warning, saying, "But let all who dwell on the earth be moved by him," and so on -- namely, with a good stirring to the service of God, because he alone draws. Jn. 6: "No one can come to me unless the Father who sent me draws him."
[87095] Then when he says, "For he spoke," he shows a twofold effect regarding the earth. First, the effect of creation; second, of governance, at "The Lord brings to naught." In creation, two things are to be considered: namely, the formation itself and the creation itself. Both are present here. For first he shows the formation when he says, "He spoke," and so on. Second, the creation itself, when he adds, "He commanded," and so on. He says therefore, "For he spoke": Augustine, in book 7 of his Literal Commentary on Genesis, says that every formation is through the Word, because created things are related to God as artifacts to the artificer. Hence, just as all the forms of an artifact are from the form conceived in the mind of the artificer, so every form of things is from the divine Word conceived. Hence "He spoke," that is, he conceived the Word from eternity, and according to it all things were made. As if to say, he begot the Word, in which it was that all things should be made; and thus there is formation. Second, creation: because "He commanded and they were created." For to speak implies a formed word. To command implies merely a direction or emanation. Hence to command implies the creation of formless matter. Sir. 8: "His word is full of power." Mystically, "He spoke and they were made" by the seed of grace; "He commanded" in the work of truth. Ps. 103: "Send forth your spirit," and so on. But as to the work of governance, he says:
[87096] "The Lord." Because, remaining stable, he changes all things. And first, the change of all things is set forth; second, his stability, at "The counsel." Regarding the inhabitants of the earth, it should be noted that some are small and some are great; and both are changed. As to the small he says, "The Lord brings to naught," and so on. Where he touches on two things: namely, the purpose, which concerns the end, and the counsel, which concerns the means to the end. And this is changed, because one does not act according to what one has planned, but according to what God disposes. Is. 8: "Take counsel together, and it shall be brought to naught." And this is what he says, "The Lord brings to naught the counsels of nations." And he specifically brought to naught the counsel of those wishing to destroy the law of Christ. "And he rejects the devices of peoples" who think in merely human terms; for the Lord rejects such purposes. As to the great he says, "And he rejects the counsels of princes"; as if to say, not only of peoples, but also of princes he rejects the counsels, because it is not in their power to achieve their intended effect, but this lies in the divine ordering. Job 11: "He leads counselors to a foolish end."
[87097] Then when he says, "But the counsel," the stability of God is set forth, because his counsel stands and his thought perseveres. But is there counsel in God? It seems not, because it implies doubt. I respond: it must be said that counsel is understood differently in God and in us. For knowledge in us implies discursive reasoning, but in God it implies certitude. So with counsel: when it is in us, it denotes inquiry; but when it is said of God, it implies ordering of all things to their due end. Is. 46: "My counsel shall stand, and all my will shall be done." Acts 5: "If this counsel is from God, you will not be able to resist and dissolve it." "The thoughts of his heart," that is, the purpose of his will, endure; because if he changes his sentence, he does not change his counsel. Is. 55: "For my thoughts are not your thoughts, nor are your ways my ways."
[87098] "Blessed is the nation." Above he exhorted the just to joy; here he sets forth their dignity. And concerning this he does two things. First, he proposes their dignity; second, he proves it, at "From heaven." The dignity of the saints is supreme, because they alone arrive at what all men naturally desire. If one or a few were to arrive at a single thing that all desired to reach, this would be a great dignity. Now all men desire to tend toward beatitude, which nevertheless only the just attain, because they will obtain it perfectly in the future, but now in an incipient way and in hope. Therefore, the dignity of the just is great. Concerning their beatitude, begun here and to be perfected in the future, he touches on two things: namely, its matter and its cause, at "The people." He says therefore, "Blessed is the nation." Concerning beatitude, different philosophers have held different views. And according to the different opinions about this, there are different philosophical schools. Some placed it in bodily goods, such as Epicurus. Some in the works of the active life, such as the Stoics. Some in the contemplation of truth, such as the Peripatetics. To seek beatitude in what is below us is vain, because beatitude is above us. But what is above us is God. Therefore the beatitude of man is to cling to God. For each thing is perfect if it adheres to its proper good. But the proper good of man is God. Ps. 72: "For me, to adhere to God is good." Now one can cling to God with the mind, namely by intellect and will, not by sense, because this is common also to brute animals. Therefore man adheres to God in two ways: namely, by the intellect, through contemplation and knowledge, and by affection, through love. And because these are imperfect on the way, but perfect in the homeland, therefore here beatitude is imperfect, there it is perfect. And therefore he says, "Blessed is the nation." And why? "Because the Lord is its God," that is, it has its mind joined to God. Therefore, "blessed is the people whose God is the Lord." Heb. 11: "God is not ashamed to be called their God." But what is the cause of this? Is it nature, fortune, or one's own virtue? No. But divine election. Jn. 15: "You have not chosen me, but I have chosen you." Likewise, Jn. 6: "No one can come to me unless my Father who sent me draws him." And therefore he adds, "The people whom he has chosen"; as if to say, they are blessed because chosen by God. Eph. 1: "He chose us in him before the foundation of the world." And this "as his inheritance," that is, so that they themselves might be his inheritance. Inheritance implies stable possession. God possesses all things by dominion. But only the just are subject to him by their will; hence he chose them as his inheritance, that is, to possess justice forever. Wis. 1: "Justice is perpetual and immortal." Is. 19: "Israel is my inheritance." The Lord, therefore, is their God because they enjoy him. And they themselves are the inheritance of God because they are subject to him.
[87099] Then when he says, "From heaven," he proves their dignity through the examination of divine judgment. And concerning this he does three things. First, he sets forth the certainty of divine judgment. Second, he adds the vanity of human prosperity, at "The king is not saved." Third, the efficacy of grace in the saints, at "Behold, the eyes of the Lord." Concerning the first he does two things. First, he considers the certainty of divine judgment from its height; second, from its causality. And first he shows it from the first; second from the second, at "He who has formed." Concerning the first he does two things. First, he shows the certainty of divine judgment from its height. Second, he removes a doubt, at "From his prepared dwelling place." He says therefore, "From heaven," and so on. The higher any power is in the order and genus of power, the more efficacious it is for the works that befit that power. And therefore, the more refined any cognitive power is, the more efficacious it is in knowing. Nothing is so sublime as the divine intellect; and therefore its efficacy in knowing is supreme. And therefore he says, "From heaven," that is, from the height of the divine majesty. For just as nothing is higher than heaven among corporeal things, so nothing is higher than God among spiritual things. And therefore, because he looks from on high, he "sees all the children of men"; because the more he sees from on high, the more he sees: Prov. 16: "All the ways of men are open to his eyes."
[87100] Then when he says, "From his prepared dwelling place," he removes the doubt. For some believed that God dwells in the heavens as though in remote parts he would not know human affairs: Job 22: "He walks about the poles of heaven and does not consider our affairs." The Psalmist excludes this, saying, "From his prepared dwelling place"; as if to say, no one would prepare a place for himself so as to hinder himself. It would be different if another had prepared it. A king would be foolish who prepared for himself a throne where he could not govern his kingdom. And this is what he says, "From his prepared dwelling place," that is, from heaven, which he prepared for himself as his dwelling place -- not that he is contained by it, but because his glory shines forth more in it. He has looked, he says, "upon all who dwell on the earth," that is, upon the flesh, by subduing it: Ps. 112: "Who is as the Lord our God, who dwells on high and looks upon the lowly," and so on. Ps. 102: "The Lord has prepared his throne in heaven," and so on. Or, "from heaven," that is, from Christ. Through the angels or the apostles he has looked with the eye of his mercy to save men.
[87101] Then when he says, "He who has formed," he proves the certainty of divine knowledge from its causality. And concerning this he does two things. First, he sets forth its causality. Second, he concludes the certainty of its knowledge, at "He who understands." It would be foolish to say that someone who makes a certain crafted work would not know its use; for he would make it in vain, since the use is its end. And therefore he says elsewhere: Ps. 93: "He who formed the eye, does he not consider?" How then could it be that he would make something proportioned to knowing particulars unless he himself knew them? For man knows singular things through his intellect and soul and heart. Therefore God, who made that heart, knows them. And note that the words carry their weight. For he says "hearts," to exclude the unity of intellect in all, for different people have different intellects. He says "one by one," to show that the soul is not twofold; otherwise it would not be said that he formed them one by one, but one from which all derive, and thus likewise one by one. Therefore, he himself formed individual souls by themselves, namely through creation, since the soul is a substance subsisting in itself, not from matter. Likewise, he said "formed" to show that the soul is not made from the substance of God; otherwise it would not be called formed, but consubstantial. And he says pointedly "formed," because forming is the work of potters, who impress a beautiful form upon base material. So God, by creating, infuses the soul into the body of clay: 2 Cor. 4: "We have this treasure in earthen vessels": Rom. 9: "Does the thing formed say to him who formed it, 'Why have you made me thus?'" And from this he concludes that "he understands all their works"; for whoever knows the cause knows the effect. The cause of all human effects is the heart. God knows the heart. Therefore, he also knows its works. "He formed" is understood of the fashioning of grace, because the gifts of grace are from him, and this "one by one," because "there are different kinds of graces," 1 Cor. 12. And this because "he himself understands their works" by helping and advancing them.
[87102] "The king is not saved." Above, the Psalmist showed the dignity of the saints from the certainty of divine judgment, by which he intends to prove the dignity of the saints. Now in this part he shows the vanity of human prosperity. And concerning this he does two things. First, he shows that no temporal power can lead men to the salvation of the just. Second, he shows that this is accomplished by the mercy of God, at "Behold, the eyes of the Lord." He says therefore, "The king is not saved." But because secular power is threefold -- one consisting in the multitude of subjects, another in bodily strength, and another in exterior riches -- he therefore shows that none of these can lead to salvation. First, concerning the first power, which is royal; and therefore he says, "The king is not saved by his great power." Jerome has, "By a multitude," and so on. Ps. 145: "Do not put your trust in princes, in the children of men, in whom there is no salvation." Rather, if they sometimes have salvation, it is through God: Ps. 143: "Who gives salvation to kings." Second, he shows that salvation is not in bodily strength; hence he says, "And the giant shall not be saved by his great strength," that is, by his might: Bar. 3: "There were the giants, those renowned ones, who from the beginning," and so on. Third, that it is not in riches. And he mentions two supporting things: namely, the horse and abundance of possessions. As to the first he says, "The horse is deceptive," and so on, that is, however good a horse he has, still he cannot be saved bodily or spiritually: Prov. 21: "The horse is prepared for the day of battle, but the Lord gives salvation." As to the second he says, "And in the abundance of his strength he shall not be saved," that is, of exterior possessions: Prov. 11: "He who trusts in his riches shall fall": Is. 31: "Woe to those who go down to Egypt for help, trusting in horses." Mystically, morally, and allegorically this is expounded to mean that a man is not saved by his own power, whatever good he may possess. For there is a threefold good by which one might seem able to attain salvation. The first is authority; and as to this he says, "The king is not saved by his great power." If indeed he is powerful enough to rule others, this is not by his own power, but he has it from God. The second is constancy; and this he does not have by his own power; hence he says, "And the giant shall not be saved by his great strength." The third is good bodily disposition and fortitude; hence he says, "The horse is deceptive," namely, a strong and robust body is deceptive. Or, universally, "In the abundance of his strength," that is, wherever he has aptitude for good, "he is not saved" unless God grants him salvation: Ps. 29: "In my abundance I said, I shall never be moved. You turned away," and so on. This is what is said in Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches."
[87103] Then when he says, "Behold, the eyes of the Lord," the efficacy of divine mercy for saving is shown. And first he sets forth the mercy that saves. Second, the disposition of the saints conceived from this consideration, at "Our soul." Concerning the first he does three things. First, he shows divine mercy. Second, in whom divine mercy has its effect, at "Upon those who fear him." Third, what effect it has, at "That he may deliver." He says therefore, "Behold, the eyes of the Lord." For he suggests divine mercy by the regard of God. Ps. 118: "Look upon me and have mercy on me." Upon whom he looks, he adds: "Upon those who fear him," and so on. Hab. 1: "Your eyes are too pure to behold evil, and you cannot look upon iniquity." Look therefore upon those who have both fear and hope. One without the other does not suffice, because fear without hope leads to despair, and hope without fear leads to presumption. Fear arises from the consideration of divine power. Jer. 10: "Who would not fear you, O King of nations?" Hope arises from God's mercy. From the first arises the flight from sin; from the second, the hope of pardon. He shows the effect of divine mercy when he says, "That he may deliver from death," and so on. Where he shows a twofold effect: he frees from evil, and as to this he says, "That he may deliver their souls from death." Likewise, he confirms in good; and as to this he says, "And that he may feed them." He says therefore, "That he may deliver their souls from death" -- from bodily death, and from the death of sin, and from the death of future damnation in the resurrection. Hos. 13: "I will deliver them out of the hand of death," and so on. He also confirms them in good; hence he says, "And that he may feed them in famine," that is, in necessity; and he speaks of bodily nourishment. Ps. 144: "The eyes of all hope in you, O Lord, and you give them food in due season." And of spiritual nourishment. Deut. 8: "Not by bread alone does man live, but by every word that proceeds from the mouth of God." And of sacramental nourishment. Jn. 6: "My flesh is truly food." "In the place of pasture there he has placed me": Ps. 22.
[87104] Then when he says, "Our soul," he shows what effect follows in these people from this consideration. And it is twofold. The first is the effect of hoping. The second, of praying, at "Let your mercy be upon us," and so on. Concerning the first he does two things. First, he shows how the effect of hope arises in them. Second, he assigns the reason, at "Because he is our helper." He says therefore: thus "the eyes of the Lord are upon those who fear him," and so on. And therefore "our soul waits for the Lord," that is, if any evils are sent upon us by God, let us endure them patiently. Jas. 5: "You have heard of the patience of Job." Likewise, awaiting his promises. He endures, therefore, both the one who punishes and the one who promises. And there is a twofold reason. One is because of the experience of benefits; the other because of the hope of future things. There: "In him our heart shall rejoice." The experience of benefits consists in the advancement of goods; hence he says, "Because he is our helper." Likewise, in protection from evils; and therefore he says, "And our protector." We hope, moreover, for future joy; hence he says, "In him our heart shall rejoice," that is, in his vision. Is. 66: "You shall see, and your heart shall rejoice." Job 22: "Then you shall abound in delights over the Almighty," and so on. And this joy is here imperfect, but there, in the homeland, it is perfect. And this because "in his holy name we have hoped." For "and" is used here in place of "because." His holy name is the name of his mercy; as if to say, therefore "we shall rejoice," because "we have hoped in his holy name," that is, in his goodness, or in his mercy, and not in our merits. Then when he says, "Let your mercy be upon us," the effect of prayer is set forth; for prayer is the interpreter of hope, and therefore it follows upon hope. And although every particular benefit is from divine mercy, two are especially from it. The first is the benefit of the incarnation: Lk. 1: "Through the tender mercy of our God," and so on. "Let your mercy be upon us," namely, that you may take on flesh and free us; "upon us," that is, above our merits. The other benefit is that of salvation; and this is "upon us," because "not by the works of justice that we have done, but according to his mercy he saved us," Tit. 3: "Even as we have hoped in you," because "no one has hoped in the Lord and been confounded," Sir. 2.
Commentary on Psalm 33
[87105] The title: "A Psalm of David, when he changed his countenance before Abimelech, and he dismissed him, and he departed." This history is found in 1 Sam. 21, where it is said that David, fleeing from the face of Saul, came to Achish the king of Gath, and was recognized there, along with his valor, because he had slain the Philistine. And fearing that danger threatened him on this account, because those men were of the race of the Philistines and also because of envy of his valor, he wished to avoid this and feigned himself a fool, and so that king despised him. All this is found in 1 Sam. 21, except that the name does not agree, because there the king is called Achish, but here Abimelech. Nor is this inconsistent, either because he had two names, or because his name was Achish but he was of the family of Abimelech. Hence he changed his countenance by showing himself to be a fool, and the king dismissed him and he departed, because David, cast out by him, departed and withdrew. Mystically, Christ changed his countenance when he changed his sacrament, in which the divine truth was concealed. Or, Christ changed the old paschal sacrament into the new before Abimelech, which is interpreted "the kingdom of my father." The Father of Christ is God according to his divinity, and David according to his humanity. The kingdom of David is the Jewish people; the kingdom of God is the Church. Christ indeed changed his countenance before Abimelech, that is, before the Jews, because they were the kingdom of his father David, and they did not recognize him: Is. 53: "We saw him, and there was no comeliness"; and they despised him: hence, "nor did we esteem him." And he departed to the Gentiles. Or Achish, which is interpreted "incredulous," signifies the Jews. In the preceding Psalm, the Psalmist set forth the dignity of the just; here, however, he invites others to the praise of God. This Psalm is divided into two parts. First, an exhortation to praise is presented. Second, a certain necessary instruction, at "Come, children." Concerning the first he does two things. First, he treats of the praise of God. Second, he presents the matter of praise, at "I sought." Concerning the first he does two things. First, he sets forth the example of praise. Second, he exhorts others to imitate, at "Let the meek hear." Concerning the first he does two things. First, he presents the example of praise in himself. Second, the fruit of praising God, at "In the Lord my soul shall be praised." He says therefore, "I will bless the Lord." Sometimes a person praises God for his own sake, as when he speaks with his tongue, he speaks only to himself. Sometimes for the consolation of others, as when he prophesies also to others. To bless the Lord, therefore, is, as has been said, to confess the praise of God; but to bless the Lord is to do good: "at all times," namely of adversity and prosperity. Against this, Ps. 48: "He will praise you when you do good for him"; but Job did not act thus, Job 2: "If we have received good things from the hand of the Lord, shall we not also accept evil things?" etc. Tob. 4: "At all times bless God." Likewise, it is necessary that one not only bless God in himself, namely in his own heart, but also that he have his praise on his lips. For the necessity of vocal praise is that you not only praise God yourself, but also that for the benefit and encouragement of others you praise him. Hence he says, "His praise is always in my mouth": Is. 51: "Joy and gladness shall be found in it, thanksgiving and the voice of praise." "Always," however, he says, that is, at every appointed time. Or, in the preparation of the mind. Or, always by doing good, from which God is always praised. Note that this verse is chanted at the sixth hour, when Christ suffered, whose passion is for us a cause of praise.
[87106] Then when he says, "In the Lord," the fruit of praise is presented. He says therefore, "In the Lord my soul shall be praised." For one always regards the good of a friend as one's own good. Hence he says, the praise of God is also my praise. If God is great, it is certain that his friend is great: Ps. 117: "The Lord is my strength and my praise." And he says "soul," because spiritual joy principally pertains to it.
[87107] Next, when he says, "Let the meek hear," he leads others first to the cause of praise. Second, to the praise itself, at "Magnify." The beginning of praise is interior joy; hence he says, "Let the meek hear." And therefore they rejoice in all things that are of God, because the harsh do not rejoice but rebel. And he says, "Let them hear," because this joy comes from hearing of others who act well.
[87108] Then when he says, "Magnify," he exhorts to praise. And first to interior praise. Second, to exterior, at "And let us exalt." As to the first he says, "Magnify the Lord with me." To magnify and to praise God are the same thing, because the goodness of God and his greatness are the same; because in those things that are not great in bulk, to be greater is the same as to be better, according to Augustine in On the Trinity. And therefore he says, "Magnify": Lk. 1: "My soul magnifies the Lord." And this corresponds to what he says, "I will bless the Lord." As to the second he says, "And let us exalt his name." That which is high in itself is said to be exalted when it is spread among many: Sir. 43: "Glorifying the Lord, exalt him as much as you can," etc. "Together," that is, in concord. And this corresponds to what he says, "His praise is always in my mouth."
[87109] Next, when he says, "I sought," the matter of praise is presented, which is divine clemency in hearing prayer. Concerning the first he does two things. First, he presents the clemency of his hearing. Second, the merit of being heard, at "This poor man cried out." Concerning the first he does two things. First, he presents the benefit granted to himself. Second, he invites others to obtain this benefit, at "Come to him," etc. Concerning the first he does three things. First, he presents the petition. Second, the hearing, at "And he heard me." Third, the effect of being heard, at "And from all." He says therefore, "I sought the Lord." The best choice is to seek God himself; hence in the Lord's Prayer the first petition is "Hallowed be thy name": Is. 55: "Seek the Lord while he may be found." He says therefore, "I sought," as if to say, with great diligence I sought. And therefore the hearing follows, "And he heard me." The effect of the hearing is that "from all my tribulations he delivered me." For he delivers the just from tribulations sometimes so that they do not suffer tribulations: Job 5: "In six tribulations he will deliver you, and in the seventh, evil shall not touch you." Sometimes so that they are not too greatly troubled: Ps. 93: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul": 2 Cor. 1: "Who comforts us in all our tribulation"; and this consolation the holy always have. Likewise, he delivered them exteriorly, because the wicked can never separate the saints from Christ: Rom. 8: "Who shall separate us from the love of Christ?"
[87110] Then when he says, "Come to him and be enlightened, and your faces shall not be confounded," he invites others to obtain this benefit. And concerning this he does two things. First, he presents the invitation. Second, the effect of the invitation, at "And your faces shall not be confounded." He says therefore, "Come to him," through faith and charity: Jas. 4: "Draw near to God, and he will draw near to you." And therefore he adds, "And be enlightened." God is light, and he who approaches the light is enlightened: Is. 60: "Arise," through affection, "and be enlightened": Deut. 33: "He who draws near to his feet shall receive from his teaching." The effect of the invitation is that "your faces shall not be confounded" in refusal, because you will not suffer it, "for there is no confusion for those who hope in him," Dan. 3. Or, "your faces," that is, your thoughts, "shall not be confounded" through defect of truth.
[87111] Then when he says, "This poor man cried out," he presents the merit of being heard. And concerning this he does three things. First, he presents the merit itself. Second, he promises a similar benefit to others, at "The Angel shall encamp." Third, he exhorts them to experience it, at "Taste." He says therefore, "This poor man." This verse differs in nothing from the other, "I sought," except that there he speaks of himself, but here of a poor man. And therefore only this should be explained: who is this poor man? And it is said that "this" either points to himself or to Christ. And in what he says, "poor," he insinuates the merit of being heard, because he is poor in spirit, or poor of pride, or of the desire to possess earthly things. And these are heard: Jdt. 9: "The prayer of the humble and the meek has always pleased you": Ps. 32: "He has regarded the prayer of the humble," etc. "He cried out," with the greatness of interior affection: Is. 6: "The Seraphim cried out one to another and said, Holy, holy," etc.
[87112] Second, when he says, "The Angel of the Lord shall encamp," he promises a similar benefit; as if to say, others are heard just as this poor man was. Many manuscripts have, "The Angel of the Lord shall encamp." Jerome has, "The Angel of the Lord encamps round about those who fear him." He says therefore, "The Angel of the Lord shall encamp," protecting with the splendor of his light, "round about": Ps. 124: "Mountains are round about him," namely the Angels: 2 Kgs. 6: "There are many more with us than with them." And below: "Behold, the mountain," etc. He shall encamp, therefore, that is, he shall make an encampment: Heb. 1: "All are ministering spirits." "And he shall deliver them," namely from the attack of enemies and demons: Jdt. 7: "The children of Israel do not trust in lance or arrow, but the mountains defend them," namely the Angel, or Christ: Is. 9. According to the translation of the Seventy Interpreters, "He shall be called the Angel of great counsel." Because he was sent by God insofar as he is man. Or, Angel is understood as a prelate of the Church: Mal. 2: "He is the angel of the Lord of hosts." For the prelates of the Church ought to guard their flock.
[87113] Third, when he says, "Taste and see that the Lord is sweet," he exhorts them to experience it. And concerning this he does two things. First, he exhorts to the experience of divine fellowship. Second, to the observance of divine fear, at "Fear." Concerning the first he does two things. First, he exhorts to experience. Second, he presents the effect of experience, at "And see that." He says therefore, "Taste and see," etc. Experience of a thing is acquired through the senses; but differently for a thing present and for a thing absent: because for an absent thing, through sight, smell, and hearing; for a present thing, through touch and taste; but through touch for a thing externally present, through taste for a thing internally present. Now God is not far from us, nor outside us, but within us: Jer. 14: "You are in our midst, O Lord." And therefore the experience of divine goodness is called tasting: 1 Pet. 2: "If indeed you have tasted how sweet," etc. Prov. 31: "She has tasted and seen that her trading is good." The effect of experience is presented as twofold. One is the certitude of the intellect; the other is the security of the affections. As to the first he says, "And see." For in corporeal matters, one first sees and then tastes; but in spiritual matters, one first tastes, then sees; because no one knows who does not taste. And therefore he says first "taste" and then "see." As to the second he says, "That the Lord is sweet": Wis. 12: "O how good and sweet, O Lord, is your spirit in us." Ps. 30: "How great is the multitude of your sweetness." And then, "Blessed is the man who hopes in him": Is. 30: "Blessed are all who wait for him."
[87114] Then when he says, "Fear," he first exhorts to the observance of divine fear. Second, he assigns the cause of fear, at "For there is no want." Third, he makes the cause manifest, at "The rich have been in need." He says therefore, "The Lord is sweet and gentle." But to whom? To those who fear him. Therefore, "Fear the Lord, all you his saints." And he says "saints," because no one can be holy unless he is God-fearing. And he says this because fear is necessary not only for those ascending to holiness, but also for those remaining in it: Sir. 27: "If you do not hold yourself steadfastly in the fear of the Lord, your house will quickly be overthrown." And also because nothing so empties holiness as pride; and fear is a restraint upon pride: Sir. 7: "He who fears God neglects nothing": Sir. 40: "In the fear of the Lord there is no diminishment." The reason why one should fear, he adds: "For there is no want for those who fear him." This is explained in multiple ways. First, concerning the want of spiritual goods: Is. 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." If therefore the fear of the Lord is a treasure, there is no want for those who fear him. Likewise, concerning bodily want. For it sometimes happens that one who fears God has little; but it does not happen that he is destitute. One is destitute who considers himself lacking; those who fear God are content with what they have: Phil. 4: "Everywhere and in all things I have been instructed," etc. Likewise, God comes to the aid of those who seek him in their need. But Augustine objects in his Sermon on the Mount, because the Apostle says, 1 Cor. 4: "Even to this hour we hunger and thirst and are naked." How then is there no want for those who fear him? And he says that God is both nourisher and physician. A physician, however, withdraws nourishment from the sick and makes them hunger and thirst, because it is expedient for health. So God, according to what is expedient for our salvation, sometimes sends want, sometimes confers riches, sometimes grants length of days, sometimes brings brevity.
[87115] But next, when he says, "The rich have been in need," he makes the reason manifest through the contrary. For the contrary of the fear of the Lord is the affection of those who give their souls to riches. First, therefore, he shows that those who are in riches are in want. Second, that those who seek God are without want, at "Those who seek." He says therefore, "The rich have been in need," namely spiritually; that is, those who are rich in worldly things have been in want of spiritual riches. Rev. 3: "You say, I am rich and have been enriched and need nothing; and you do not know that you are wretched and miserable and poor and blind and naked." "And have been hungry," namely for spiritual goods: because there is a natural appetite in man for virtue; for although the appetite is depraved toward sins, yet naturally he desires virtues. Or, in the future, "they have been in need," that is, they will be in need, "and have been hungry," that is, they will hunger: Is. 65: "My servants shall eat, and you shall be hungry." Likewise, it is understood literally: because the rich are frequently reduced to destitution, because worldly things are perishable. Lk. 1: "The hungry he has filled with good things," etc. "But those who seek the Lord": Is. 55: "Seek the Lord while he may be found," etc. "Shall not be diminished in any good," that is, they shall not lack the perfect good: because they shall have spiritual goods at will, and temporal goods as needed: Lk. 12: "Seek first the kingdom of God, and all these things shall be added to you": Prov. 10: "The desire of the just shall be granted." And their desire is every good: Prov. 11: and therefore they shall have every good.
[87116] "Come." Having presented above the exhortation to praise, here a necessary instruction is presented. And concerning this he does two things. First, he instructs about the fear of God. Second, about divine providence, at "The eyes of the Lord," etc. Concerning the first he does two things. First, he presents, as it were, a proem to his teaching. Second, he adds his teaching, at "Who is the man?" In the introduction he does three things. First, he renders the hearer benevolent. Second, attentive, at "Listen to me." Third, docile, at "I will teach you the fear of the Lord." He says therefore, as to the first, "Come, children." For it belongs to parents to love their children; and therefore he says "children," so that by parental love he may render them benevolent. Likewise, it belongs to parents to invite their children to learning and to educate them; hence he says, "Come": Gen. 49: "Jacob called his sons and said, Gather yourselves together that I may tell you what shall happen to you in the last days": Heb. 12: "We have had fathers of our flesh as educators, and we reverenced them." As to the second he says, "Listen to me": Prov. 1: "The wise man, hearing, will be wiser," etc. Sir. 33: "Hear me, O you great men, and all you peoples, and you rulers of the Church," etc. Third, he renders them docile; and this when he indicates what he is about to speak of: "I will teach you the fear of the Lord," that is, what fruit you shall have if you fear God. Or, how you should fear God. And he begins with fear, and rightly so; because in knowledge one must begin with the elements: Prov. 1: "The fear of the Lord is the beginning of wisdom," namely divine wisdom.
[87117] Then he adds his teaching when he says, "Who is the man?" And concerning this he does two things. First, he teaches the fruit of fear. Second, the teaching itself, at "Keep." He says therefore, "Who is the man who desires life?" For a person desires two things: namely a long life and prosperity. But because a long life in evil is to be fled, therefore he says, "Who is the man who desires life?" This life, moreover, a person acquires through the fear of the Lord, which is the beginning of wisdom, as is said in Ps. 110, without which wisdom there is no life; hence wisdom herself says, Prov. 8: "He who finds me shall find life." Some, however, live but in evils and hardships: Gen. 47: "The days of the pilgrimage of my life are one hundred and thirty years, few and evil." And therefore he says, "He loves to see good days," that is, full days, because in those days of eternity there is nothing but good: Ps. 83: "One day in your courts is better than a thousand." But what the effect of fear is, he shows first in speech. Second, in deed, at "Turn away." In speech he forbids two things: namely open evil and fraudulent good. As to the first he says, "Keep your tongue from evil," namely detraction, defamation, and error: Eph. 4: "Let no evil speech proceed from your mouth": Jas. 1: "If anyone thinks himself to be religious, not bridling his tongue," etc. As to the second he says, "And let your lips not speak deceit"; as if to say, do not even utter good things deceitfully: Ps. 11: "May the Lord destroy the deceitful tongue." And note that he first speaks of restraining the tongue, and then of the lips: because first one moves the tongue when one wishes to speak, and then the lips. Likewise, the tongue first forms words, but the lips distinguish them. Likewise, in deed he shows two things to be done. For a person ought to order his life, first with regard to himself; and with regard to this he says, "Turn away." Second, with regard to neighbor; and with regard to this he says, "Seek," etc. Concerning the first he does two things, according to the diverse parts of justice, which are namely turning away from evil and doing good. The second is at "And do good." He says therefore, "Turn away from evil": Sir. 7: "Do not do evil things," etc. To turn away from evil is not meritorious if "turning away" denotes only a negation; for by this, namely by not doing evil, one indeed avoids the punishment that one would have incurred by committing it; yet life is not acquired on this account. And therefore, understood in this way, not doing evil is not meritorious, so long as such a will is not informed by charity, so as to turn from evil for God's sake. "And do good": Is. 1: "Learn to do well." Second, with regard to neighbor he says, "Seek peace," etc. But it happens sometimes that you have a neighbor who attacks you, and then it is your part to seek peace; and therefore he says, "Seek peace": Rom. 12: "If it be possible, as much as is in you, have peace with all men." But sometimes it happens that you have someone who seeks peace from you, and then it is your part to pursue it; hence he says, "And pursue it." Or he speaks of the peace that one ought to have within oneself; and this, he says, you should seek in this life. But it is not fully had, because the flesh desires against the spirit, and the spirit against the flesh, Gal. 5. He says moreover, "And pursue it," so that you may have more of it, although it is not perfect here, but in the future, where the people shall sit in the beauty of peace, Is. 32. Or, "Seek peace," that is, Christ, who is our peace: Eph. 2; "And pursue it": Eccl. 2: "Who is the man who can follow the king his maker?"
[87118] Then when he says, "The eyes of the Lord are upon the just," he instructs about divine providence. And concerning this he does two things. First, he sets forth divine providence. Second, he shows the effect of divine providence, at "The just cried out." Concerning the first he does two things. First, he proposes divine providence with regard to the good. Second, with regard to the wicked, at "But the face of the Lord." He says therefore, "The eyes of the Lord," etc. To those for whom we have care, we attend in two ways: namely by sight, regarding their deeds; and with regard to this he says, "The eyes of the Lord." And by hearing, regarding their words; and with regard to this he says, "And his ears." And although in God there is neither sight nor hearing, but the very wisdom of God, yet because of the diverse things known, both are said, namely sight and hearing. Sight is signified by the eyes with regard to deeds themselves; hearing, however, by ears with regard to words. Therefore he says, "The eyes of the Lord are upon the just," namely with the look of approval: 2 Tim. 2: "The Lord knows who are his": Sir. 15: "The eyes of the Lord are upon those who fear him," etc. "And his ears," that is, he is attentive to hearing, "are open to their prayers." For he who wishes to hear gladly listens to those who pray; hence by this he signifies that he is willing to hear. And he says, "To their prayers," because while they are still speaking he hears: Is. 65: "While they are still speaking, I will hear."
[87119] Next, when he says, "But the face of the Lord is against those who do evil, to destroy," etc., the providence of the Lord regarding the wicked is shown. And concerning this he does two things. First, it is stated that divine providence extends to the wicked. Second, how it is different with regard to the good, at "To destroy." He says therefore, "But the face of the Lord," etc. He had said above, "The eyes of the Lord are upon the just." The wicked person could say: if the eyes of the Lord are not upon me, I can sin freely, because he does not see: Job 22: "The clouds are his hiding place, and he does not consider our affairs": Ezek. 8: "The Lord does not see; the Lord has forsaken the land." But it is not so, because "the face of the Lord is upon the wicked": Prov. 15: "Hell and perdition are before the Lord," etc. And he says "face," because it signifies that he looks upon the wicked with a certain anger. But to what end does he look upon them? Surely, "to destroy from the earth the memory of them." This can be understood in two ways. Either because it can refer to the present earth; and thus their memory perishes from the earth in two ways. In one way, so that it is entirely no more. In another way, so that it is bad: Prov. 10: "The name of the wicked shall rot." Many wicked men have sought that their memory remain, and yet it has perished. But if the memory of some endures, it is said to have perished because it is rotten and bad: Ps. 9: "The memory of them has perished with a crash." Or it can be understood of the land of the living. But do not the saints have a memory of the wicked? If they have no memory of the evils they suffered, how then "shall the just man rejoice when he sees the vindication?" Ps. 57. I reply: it must be said that they will have a memory of them, but not for good, because they will not have a memory of compassion and commiseration for them, nor will they pray for them: Lk. 16: "A great chasm has been established," etc. As if to say, even if they wished, they could not have mercy, because they are there joined to God where they can will nothing except what God's justice has decreed: Is. 26: "You have crushed them and destroyed all memory of them."
[87120] Then when he says, "The just cried out," the effect of divine providence is presented. And first, with regard to the good. Second, with regard to the wicked, at "The death of sinners." Concerning the first he does two things. First, he shows how the ears of the Lord are open to the prayers of the just. Second, how the eyes of the Lord are upon them, at "The Lord is near." Concerning the first he does three things. Because first he presents the prayer of the saints. Second, he presents the hearing, at "And the Lord heard them." Third, the effect of the hearing, at "And from all." He says therefore, "They cried out." The prayer of the saints is called a cry: Is. 19: "They shall cry to the Lord from the face of the oppressor": Jas. 5: "Their cry has entered the ears of the Lord of hosts." A cry is a loud voice; and the prayer of the saints is a loud voice for two reasons: namely because of the greatness of the affection, and because of the greatness of the petition, since they seek eternal things: Mt. 6: "Seek first the kingdom of God." "And the Lord heard them," because he himself gives me the ability to ask: Ps. 119: "To the Lord when I was in trouble," etc. There follows the effect of the hearing: "And from all their tribulations," etc., namely so that they do not endure tribulations. Or if they suffer them, yet not so as to be overwhelmed by tribulations: Heb. 11: "They became valiant in battle." Or, because they were delivered from Limbo: Zech. 9: "You also, by the blood of your covenant, have sent forth your prisoners from the pit," etc. Ps. 33: "This poor man cried out, and the Lord heard him, and from all," etc.
[87121] Second, when he says, "The Lord is near," he shows how the eyes of the Lord are upon the just. And concerning this he does three things. First, he presents the merit of the just. Second, their impending danger, at "Many are the tribulations." Third, the help given to them, at "And from all these." Concerning the first he does two things, according to the twofold merit of the just by which they earn the mercy of God. He touches first upon the merit of contrition for sins; and with regard to this he says, "The Lord is near," etc. Ps. 144: "The Lord is near to all who call upon him." Some are truly miserable yet do not recognize it; hence they are not contrite; and therefore they do not obtain mercy: Rev. 3: "You say that you are rich and have been enriched and need nothing; and you do not know that you are wretched and miserable and poor and blind and naked." For it is necessary that they recognize their misery by groaning in heart; and therefore he says, "To those who are troubled in heart." Behold, contrition for sins: Is. 66: "To whom shall I look, if not to the poor and the contrite in spirit?" etc. Mt. 5: "Blessed are those who mourn," etc. As to the second he says, "And he will save the humble of spirit." He says "of spirit," not of words: because Sir. 19: "There is one who humbles himself wickedly, and his interior," etc. "The humble," therefore, "of spirit," who have true humility in their heart, "he will save": Prov. 29: "He will uphold the humble of spirit." Next he presents the impending danger, because "many are the tribulations of the just": Lam. 1: "Many are my groans," etc. 2 Tim. 3: "All who wish to live devoutly in Christ will suffer persecution." And they endure these tribulations from persecutors: Ps. 118: "Many are those who persecute me and trouble me." Likewise, from the company of those whom they see sinning, they grieve: 2 Pet. 2: "Dwelling among them, they tormented the just soul from day to day with their wicked works." Likewise, from the temptations of the world, the flesh, and the enemy: Gal. 5: "The flesh desires against the spirit," etc.
[87122] Next, when he says, "And from all these he will deliver them," he presents the help given to them. Now they are helped in two ways. First, so that they are completely delivered; and with regard to this he says, "And from all these the Lord will deliver them." Second, so that they do not succumb to tribulations; and with regard to this he says, "The Lord guards," etc. He says therefore, "And from all these tribulations the Lord will deliver them," partly here, but perfectly in the future, when (Rev. 7) "they shall neither hunger nor thirst anymore," etc. Sir. 51: "You have delivered me according to the multitude of the mercy of your name": 2 Macc. 1: "Delivered from great dangers by God, we give him great thanks."
[87123] Then when he says, "The Lord guards," he shows how he delivers them so that they do not succumb. He says therefore, "The Lord guards all their bones." Just as sight resides in the eye, so in the bones and sinews resides strength; and therefore, just as sight is signified by the eye, so strength and power are signified by the bones: because just as the body is sustained by bones, so human life is sustained by virtues. In the future, therefore, he will deliver completely, but in the meantime he guards the bones, that is, the virtues, which profit more in weakness. Or, by "bones" are understood the perfect men, whom the Lord will guard: Ezek. 37: "Thus says the Lord God to these bones: Behold, I will send the spirit into you, and you shall live, and I will lay flesh upon you." "Not one of them shall be broken," because in tribulations no virtue of a person fails whom God guards. For charity did not fail in the saints through hatred, because they prayed for their persecutors; not meekness through anger, because no murmur resounded; not patience through injustice, indeed in their patience they possessed their souls. And therefore it is said of the paschal lamb, "You shall not break a bone of it," Ex. 12. Ps. 36: "When he falls, he shall not be dashed." Or, "Not one of these," namely of the predestined. Jn. 17: "None of them has perished except the son of perdition."
[87124] Then when he says, "The death of sinners," he presents the effects of divine providence with regard to the wicked. And concerning this he does two things. First, the dangers of the wicked are presented. Second, it is shown how God delivers his saints from these, at "The Lord will redeem." Concerning the first he does two things. First, he shows the evil that the wicked suffer in themselves. Second, what threatens them because they persecute the good, at "And those who hate." He says therefore, "Death," corporeal or spiritual. Corporeal death indeed is the worst for the wicked, because they are sent to the worst place. Lk. 16: "The rich man died and was buried in hell." Likewise, because they lose the hope of grace after death. Prov. 11: "When the wicked man dies, there will be no further hope." The death of sinners, therefore, is the worst, because they die both in body and in soul. Spiritual death: Eph. 5: "Rise from the dead." And this death is the worst. For death is the privation of life. Therefore the better the life of which it deprives, the worse the death. Spiritual death deprives the soul of the life of grace, which is the best, because it is through God. 1 Cor. 6: "He who clings to God is one spirit." Therefore it is the worst. Jerome has it thus: "Wickedness shall slay the impious," that is, shall destroy them. This is the wickedness that brings death upon sinners. Rom. 6: "The wages of sin is death." Next he shows what threatens the wicked because they persecute the just. Lk. 10: "He who despises you, despises me." And therefore he says, "And those who hate the just man shall offend." Prov. 29: "Bloodthirsty men hate the upright." If therefore he who hates God will offend, so also he who hates the servants of God.
[87125] Then when he says, "The Lord will redeem," he shows how the good are delivered in these dangers. And first, how they are delivered from past sins. Second, how they are protected from future sins, at "And they shall not offend." He says therefore, "The Lord will redeem the souls of his servants." It could be said: if the death of sinners is the worst, since no one is so just that he does not sin, then the death of the just is also the worst. And therefore, to exclude this, he says, "The Lord will redeem the souls of his servants." He will redeem, I say, at the price of his death, the souls of his servants. He does not say "of the free." For those are free who shake off from themselves the yoke of justice. Rom. 6: "Being freed from sin, you have been made servants of God, and you have your fruit," etc. Therefore those who, from servants of God, have become free, are not redeemed; but those who are subjected to the yoke of God are redeemed from guilt and punishment by the precious blood of Christ. 1 Pet. 1: "Not with corruptible things, silver or gold, were you redeemed from your vain manner of life received from your fathers, but with the precious blood of Christ, as of an unspotted and undefiled lamb." Hos. 13: "From death I will redeem them." Second, he shows how they are protected from future sin: because "they shall not offend," that is, they shall not sin unto death, "all who hope in him." "In him," he says, namely in the Lord; not in their own power, because such people fall; hence Ps. 29: "I said in my abundance," that is, in my own strength, "I shall never be moved." "O Lord, in your good will you gave strength to my beauty." "You turned your face from me, and I was troubled." But those who hope in the Lord, like the one who said, Wis. 8: "I knew that I could not otherwise be continent unless God should grant it"--this person shall not offend, because, protected by God, he will not sin mortally, etc.
Commentary on Psalm 34
[87126] In the preceding Psalms, the dignity of the just has been manifested; here, however, help is implored against the persecutions of the wicked; and regarding this he does three things. First, he asks for divine help against persecuting sinners. Second, he confesses that he suffers such tribulations on account of sin, at "Lord, not in your fury." Third, he shows his confidence which he has in God, at "waiting, I have waited." Regarding the first, he does three things. First, he asks for divine help against the persecution of the wicked. Second, he describes their wickedness, at "the unjust man has said." Third, he shows that their prosperity is to be despised, at "do not be envious." The title is common: "Unto the end, a Psalm of David himself." Mystically it pertains to Christ, the true David; and according to the mystical interpretation, it is the second Psalm of those which speak at length about the Passion of Christ. The first was "O God, my God, look upon me," Ps. 21. Therefore this Psalm, whether read in the person of David, or of Christ, or of anyone, does two things. First, he asks for the repulse of the wicked. Second, he assigns the cause, at "witnesses rising up." Regarding the first, he does three things. First, he asks for the condemnation of his adversaries. Second, he sets forth the ground for condemnation, namely their guilt, at "because without cause." Third, he assigns the fruits of this condemnation, at "but my soul." Regarding the first, he does two things. First, he sets forth his petition in general. Second, he explains it, at "Take hold of arms," etc. Regarding the first, he asks for two things in general: namely their condemnation, and divine assistance, at "fight against." For he asks these two things against two evils: for against those who harm, he asks condemnation, and against those who attack, he asks divine assistance. First, someone attacks another. Second, prevailing, he inflicts harm. There is therefore here an inverted order. For when someone attacks another, he does not immediately deserve condemnation, but the one attacked is stirred to seek help; but when he does harm, then he seeks condemnation. And therefore here he distinguishes both, because the harm is prior in the intention of the one inflicting it; and therefore he first asks for the condemnation of those who harm. He says therefore, "O Lord, judge those who harm me." Now there is a threefold judgment: namely, of condemnation: Jas. 2: "Judgment without mercy to him who has not shown mercy." Also of purgation: 1 Pet. 4: "It is time for judgment to begin from the house of the Lord." Also of discernment: Ps. 42: "Judge me, O God, and distinguish my cause." Here, however, the first is treated. A similar petition is found in Jer. 11: "But you, O Lord of hosts, who judge justly and test the heart and mind, let me see your vengeance on them." Objection: Mt. 5: "Pray for those who persecute and calumniate you." I respond: It must be said that in all these imprecations there is a twofold understanding. One, that they are said by way of foretelling, so that when he says "judge," it is as if to say "you will judge." Or that all should be understood as uttered not from a zeal for personal revenge, but for divine justice, to which the just conform themselves. Second, the one attacked desires that his adversary be resisted; hence he says, "fight against those who fight against me," that is, so they may not prevail against me. Jer. 20: "The Lord is with me as a mighty warrior." Is. 63: "I who speak justice and am a defender to save."
[87127] Consequently, when he says, "Take hold of arms," he explains his petition. For he asked for two things: namely the condemnation of those who harm, and the routing of those who attack. And therefore he explains these two in particular. First, he explains the second. Second, the first, at "let them be confounded." Regarding the first, he sets forth five things that are necessary in a defender. The first is that he arm himself; and this he touches upon saying, "Take hold of arms and shield." The arms of God are his elect: Rom. 6: "Present your members as arms of justice to God." Hence the Angels are called the arms of God, which he uses to fight against the wicked: Wis. 5: "The whole world shall fight with him against the senseless." The shield of God properly is the divine protection and his will by which he protects: Ps. 5: "With the shield of your good will you have crowned us." He says therefore, "Take hold of arms and shield," that is, send your saints, and also protect me with your good will. Or, "arms and shield" are the virtues: Wis. 5: "He will put on justice as a breastplate, and take up an inexpugnable shield of equity." The second is that he proceed to battle; and therefore he says, "Rise up to help me." God is said to sleep when man is in tribulations and does not feel the divine assistance: Mt. 8: "A great tempest arose in the sea, so that the boat was covered with waves, where the disciples were; but he was sleeping; and they roused him saying: Lord, save us, we are perishing. And rising up, he commanded the winds and the sea, and a great calm came about." Ps. 43: "Arise, why do you sleep, O Lord?" The third is the drawing of the sword; and therefore he says, "Pour out the spear." Jerome has, "Unsheathe the sword." A spear is the same as a sword. Nevertheless, "pour out" here designates the abundance of divine vengeance. The Gloss: "Pour out the spear," that is, multiply the vengeance. Zech. 13: "Sword, arise against my shepherd, and against the man who cleaves to me." The spear can be understood as either the vengeance of God, or the soul of Christ, or any just person, who are the sword of God against the wicked: 1 Cor. 2: "The spiritual man judges all things." The fourth is the striking; and therefore he says, "and shut up," etc. Jerome has, "and go before against those who pursue me"; as if to say, strike before they can guard themselves. And this is also properly called being shut in, as it were unable to escape: Job 10: "Since there is no one who can rescue from your hand." Or one is said to be shut in when he is convicted of falsehood; hence he says, "shut them in"; as if to say, convict them so that they may recognize their error. The fifth is that the one being protected be rescued; hence he says, "Say to my soul: I am your salvation"; as if to say, manifest by effect, so that through interior inspiration I may know you to be the salvation of my soul. Ps. 84: "I will hear what the Lord God speaks within me." Is. 43: "I am the Lord, and there is no savior besides me."
[87128] Consequently, when he says, "Let them be confounded," he treats the condemnation of those who harm. And first, he asks for their condemnation. Second, he adduces a comparison, at "let them be as dust," etc. Regarding the first, he asks for two things in condemnation against the two things which wicked persecutors intend. For principally they intend to destroy him completely: Ps. 82: "Let the name of Israel be remembered no more." Second, they intend at least to inflict some evils upon him; and regarding both, he asks for their condemnation. The second, at "let them be turned back." Regarding the first, he does two things. First, he sets forth the punishment he seeks. Second, he adds their demerit, at "who seek my soul." He asks for a twofold punishment: namely confusion and fear. Confusion consists in the fact that one cannot fulfill one's intention. The second is that, failing in one's purpose, one fears lest one fall either into a similar punishment or into the hands of the adversary. And therefore he says, as to the first, "Let them be confounded"; and as to the second, "let them be in awe," that is, let them fear a similar punishment. A similar passage is found in Jer. 17: "Let those who persecute me be confounded, and let me not be confounded," etc. This can also be reduced to being understood as said for their own confusion, namely a good confusion and a good fear, so that they may be salutarily confounded unto repentance. "And let them be in awe," that is, let them fear punishments, even if their merit contradicts it, because they are "seeking my soul." Regarding the second, he says, "let them be turned back." And regarding this he does two things. First, he asks that they be impeded from their purpose. Second, that they be confounded when impeded, at "and let them be confounded." He says therefore, "let them be turned backward," not being able to advance in what they intend, but "let them fail" in what comes after, "and from this let them be confounded." It can also be reduced to the good sense: "Let them be turned backward," so that they may follow me. Mk. 8: "Get behind me, Satan." "And let them be confounded" about their sins. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" "Devising evil against me." Jer. 18: "You know, O Lord, all their counsel against me unto death."
[87129] Then, when he says, "let them be," he adduces a comparison. And first, regarding the first. Second, regarding the second, at "let their ways be." He says therefore, "let them be as dust." For he first asks for judgment against those who sought to destroy him totally; and therefore he adduces a comparison of something that is totally destroyed, namely dust. For the dispersion of dust arises from three things: namely, from the dispersibility of the dust itself, because dust is dry and divided into very small parts, and therefore easily dispersible. And therefore he says, "let them be as dust": that just as dust is broken up into many pieces because of the lack of moisture, so also may the wicked be. Another reason is the wind that stirs it up; hence he says, "before the face of the wind." Wind sometimes signifies tribulation: Job 27: "A scorching wind shall carry him away," etc. Sometimes the very temptation of sin: Is. 64: "Your iniquities have carried you away like the wind." Third, from the impulse of someone driving the wind; hence he says, "and the Angel of the Lord pressing upon them," namely so that they may be totally dispersed. For just as through the assistance of Angels some things prosper by a greater power, so from good or evil Angels it happens that tribulations become more severe; for God sometimes punishes sinners even through good Angels: Is. 37: "The Angel of the Lord went out and struck in the camp of the Assyrians one hundred eighty-five thousand," etc. Then, when he says, "let their ways be," a comparison is set forth regarding the second impediment, that is, regarding the course of the way; and he sets forth three impediments on the way. The first is darkness, because then one easily stumbles. "Let their ways," that is, their progress, "become darkness." The second is that the way be slippery and prone to falling: Lam. 4: "Our steps have slipped in the path of our ways." And the third is that there be someone pursuing and compelling, so that one falls more. "And the Angel of the Lord," etc. Prov. 17: "A cruel angel shall be sent against him." He says therefore, "Let their ways become darkness" of ignorance: Ps. 81: "They knew not, nor did they understand; they walk in darkness." "And slippery," that is, carnal vices in which they easily fall. "And the Angel of the Lord pursuing them": the Demon himself tempting to sin, or a good Angel permitting the fall, so that, humbled, they may rise again stronger.
[87130] "Because without cause they hid." Above, the Psalmist asked that those who harm be judged and that those who attack come to defeat; here, however, he shows how they deservedly suffer these things. And first, he sets forth the guilt. Second, the punishment, at "let the snare come upon them." Regarding the first, he first sets forth the intention of malice. Second, its execution, at "without cause." In the first, three things are set forth that aggravate the guilt. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they hid." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "because without cause." If someone plots evil against one who has harmed him, it does not seem entirely unjust; but when against one who has in no way harmed him, this is altogether unjust; and this is what he says, "without cause," namely without any offense on my part. Jn. 15: "They hated me without cause." Is. 52: "The Assyrian oppressed him without any cause." Fraud is noted when he says, "they hid from me," because they plot evil against me through deceit. Lam. 3: "He has become to me a lurking bear, a lion in hiding." Ps. 9: "He lies in ambush like a lion in his den." He shows cruelty because they prepare ambushes unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death. Prov. 1: "Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain; let us swallow him up," etc. Second, when he says, "without cause they reproached," the execution is set forth, likewise without cause. He says "they reproached" because they brought insults. Now a reproach is when someone imputes a crime to another that is against his honor. Sometimes a crime is imputed to someone so that he may be confounded and rejected. Sometimes, however, so that he may lose his life; and this is "against my soul"; and therefore he says, "my soul"; as if to say: they did this so as to deprive me totally of life. So the Jews imputed crimes worthy of death to Christ: Lk. 23: "He stirs up the people, teaching throughout all Judea." Ps. 68: "The reproaches of those who reproached you have fallen upon me." But this was "without cause," that is, without reason, as was said above, namely "gratuitously." Jn. 8: "Which of you shall convict me of sin?" Therefore, they imputed sin to him "without cause." Or, "without cause," that is, in vain, as regards their intention, because they intended to destroy his faith: Jn. 11: "What do we do, because this man works many signs? If we let him alone," etc. Nevertheless, this plan was in vain, because the whole world after his death was converted to the faith.
[87131] Consequently, when he says, "let the snare come upon him," etc., the punishment fitting the guilt is set forth; and this, because they are judged by the same judgment by which they wished to judge: Mt. 7: "With what judgment you judge, you shall be judged." They fraudulently intended his death; therefore the Psalmist asks against them, either conforming his will to the divine will, or foretelling. And he asks three things: namely, that a snare be prepared for them, that they be caught, and that they not escape. As to the first, he says, "let the snare come upon him," namely upon the people, or upon the one who is chief among them. This snare can be understood in three ways. Either as the snare of punishment, because on account of the death of Christ they were ensnared: Is. 8: "Many of them shall stumble and fall and be crushed and ensnared and caught"; because they are captives among all nations. "Which they did not know," he says, because they could not even suspect such a punishment: Lk. 21: "For there shall be great distress upon the land, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led away captive into all nations." Mt. 24: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, nor ever shall be." Or, of the snare of guilt: 1 Tim. 6: "Those who wish to become rich fall into temptation and into the snare of the Devil." As if to say: let the snare of guilt come upon him which he cannot foresee; because the sinner does not see that he is bound, but thinks he is doing his own will; but in truth he is ensnared, because Prov. 5: "He is bound by the cords of his own sins." Or, of the snare of justice; as if to say: let the snare come upon him, binding him to good. "Which they did not know," because 1 Cor. 2: "The natural man does not perceive the things that are of the Spirit." As to the second, he says, "and the trap which he hid, let it seize him," that is, let him be captured, just as he wished to capture me in secret. Prov. 5: "His own iniquities catch the wicked." As to the third, he says, "let him fall into the snare," that is, let him be cast down by the snare so that he cannot extricate himself from it, "into that very thing," that is, into the snare which he prepared for others. Ps. 9: "In his snare he will humble him; he will bow down and fall," etc. Thus it happened to the Jews, because they themselves delivered Christ to the Gentiles, and afterward they were delivered to the Gentiles.
[87132] Then, when he says, "But my soul shall rejoice in the Lord and shall delight in his salvation," etc., he sets forth the fruit of the condemnation of the wicked. And he sets forth a twofold fruit on his part. First, of special exultation. Second, of divine reverence, at "all my bones." Regarding the first, he does two things. First, he sets forth the exultation arising from God's judgment. Second, the matter of exultation, at "and shall delight." He says therefore: I ask that it be done thus; but when you have done this, "my soul shall rejoice in the Lord." Hab. 3: "I will rejoice in the Lord my Jesus." And the reason for this is that through him I have obtained salvation; hence he says, "and shall delight in his salvation," that is, in Christ, or in the salvation wrought through Christ. Lk. 1: "My spirit has rejoiced in God my Savior." And this can be referred to the Church. Consequently, when he says, "all my bones," the second fruit is set forth, which is divine reverence; and regarding this he does two things. First, he sets forth reverence toward God. Second, he assigns the reason, at "rescuing." He says therefore, "all my bones." All the strength of man, compared to God, is weakness; hence the more knowledge one has of God, the less one understands one's own power to be. But because it could be believed that what is weak in us is indeed incomparable to God, but not what is strong, he shows this is not so, because everything, however strong, is incomparable to God. For those things are infinite, but these are finite; and therefore he says, "all my bones," that is, my powers; for by bones is understood strength. Or the apostles will say, "Who is like you?" Job 28: "Gold or glass shall not equal it; nor shall vessels of gold be exchanged for it." Or, from the person of the speaker, "all my bones," that is, whatever is virtuous in me -- or knowledge of truth, or fervor of charity, and the like -- says, "Lord, who is like you?" From this it is asserted that nothing is comparable to God. But against this: it seems that something is similar to God. Hence Gen. 1: "Let us make man in our image and likeness." I respond: Things are called similar which have the same form and character. But there is a twofold likeness. One, which makes things perfectly similar: namely, when two things participate in the same form of one nature. But there is a certain likeness of dissimilar things, namely when a form is found in one thing truly and in another by remote participation; and in this way, this thing is similar to that, not because it has the same form, but because it approaches it according to a feeble participation. And so what is said of God and of man as similar is said of man by remote analogy; as if to say: God exists and you exist, but your existence is participated, his is essential; and similarly of other things; and therefore this likeness is of dissimilar things. And what he says, he manifests through the effect. For someone seems strong when he frees a weak person from a powerful one; for this is a sign of great strength. And God does this in this world. The strong are the rich: Prov. 18: "The substance of a rich man is the city of his strength," etc. But God frees the poor from them. For the rich first invade the poor, and second despoil the weak; but God frees them from these. As to the first, he says, "rescuing the helpless one," that is, the one without resources, "from the hand of those stronger than he." As to the second, he says, "and the needy and the poor from those who plunder him." One is called needy, as if lacking necessities; but poor, as if having nothing in his purse. And these three are the same: namely, helpless, needy, and poor. Prov. 28: "A roaring lion and a hungry bear: a wicked ruler over a poor people." Ezek. 22: "Her princes in her midst are like wolves seizing prey."
[87133] "Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here he assigns the cause. And first, he pursues their malice; second, he asks for divine assistance, at "Lord, when will you look?" Regarding the first, he does two things. First, he shows their iniquity; second, their pertinacity in evil, at "but I, when they were troublesome." He shows iniquity first as to falsehood; second as to ingratitude, at "they repaid." He says therefore, as to the first, "unjust witnesses rising up," like the leaders of the Jews and those incited by them, such as the people, "asked me about things I did not know," that is, by the knowledge of approval; as if to say: things I did not approve, they questioned me about, because they made an accusation of sins that I did not approve. 2 Cor. 5: "Him who knew no sin, for us," etc. As to the second, he says, "they repaid me evil for good," done for them in the Old Testament. Mic. 6: "My people, what have I done to you?" etc. And in the New Testament, because he opened the eyes of the blind and conferred many other benefits on them. Jn. 10: "Many good works I have shown you from my Father." Jer. 18: "Shall evil be rendered for good?" etc. And what evils? "Barrenness to my soul." He alludes to the parable of Is. 5, about the vineyard which was planted as choice, and which produced wild grapes. The Jewish people was planted to bear good fruit, but became barren. And the people showed this barrenness against the soul of Christ, which they sought. And therefore he says, "barrenness to my soul."
[87134] "But I." Above, the Psalmist set forth the wickedness of the Jews; here he shows their pertinacity, by which they persist in evil. And the pertinacity of some is reproved from the fact that they are brought back to good by no remedy. Now there is a twofold remedy by which some are usually recalled to good. First, through the holiness of the one they persecute; second, through the divine scourge. First, therefore, he shows their pertinacity from the fact that they were not recalled by holiness; the second, at "they were scattered." Regarding the first, he does two things. First, he sets forth his holiness against tribulations; second, their pertinacity in evil, at "and against me." Regarding the first, he does three things, according as holiness consists in three things: namely, in the mortification of the flesh, in devotion of spirit, and in piety of affection. And the Psalmist sets these forth in order: for first he speaks of the mortification of the flesh; second, of devotion of spirit, at "and my prayer"; third, of piety of affection, at "as a neighbor." Regarding the first, he does two things. Because the flesh needs covering and nourishment, the affliction of the flesh can be done either by harshness of covering or by subtraction of nourishment. And therefore first he says that he is afflicted by harsh covering; second, by subtracted nourishment, at "and I humbled." He says therefore, as to the first, "But I, when they were troublesome to me, was clothed with sackcloth." Here sackcloth is spoken of metaphorically if it is explained of Christ, because it is not recorded that he wore sackcloth. But this is made of goat's hair. And in the Law, a goat was immolated for sin; and therefore sackcloth signifies sin. Christ is therefore said to wear sackcloth because he was clothed in flesh that was not indeed sinful, but had the likeness of sinful flesh. And we also ought to wear sackcloth, that is, penance for sins. Is. 3: "Instead of a breastband, there shall be sackcloth." As to the second, he says, "and I humbled my soul with fasting"; as if to say: not only did I afflict my flesh with harsh covering, but also with nourishment, by subtracting it from myself through fasting. Concerning the bodily fasting of Christ, see Mt. 4. It can also be said of the spiritual fasting of Christ. For Christ desired human salvation. This is that water which he asked of the Samaritan woman, Jn. 4. And on the cross he said, "I thirst," Jn. 19. But he fasted for this, because he found men far from salvation. But if this is said in the person of a just man, then it can be understood in two ways. In one way, that fasting is the cause of humility in the just man; and by "soul" is understood the carnal life, so the sense is: "I humbled," etc., that is, I humbled the pride of the carnal life by mortifying it. Ps. 108: "My knees are weakened," etc. Jdt. 8: "Let us humble our souls in spirit," etc. It can also be said when humility is the companion of fasting, because when humility is not joined to fasting, that fast is not acceptable to God. Is. 58: "Why have we fasted, and you have not regarded?" etc. But when humility is joined to fasting, such a fast is pleasing to God. And therefore he says, "I humbled myself in fasting." But because it is of no avail to humble the flesh unless it fattens the spirit and strengthens it -- for the enemy must be weakened and the fighter strengthened, and the spirit is strengthened through prayer -- therefore he added, "and my prayer shall return to my bosom." Tob. 12: "Prayer with fasting is good." Prayer is a special aid in tribulation. Jas. 5: "Is any one of you sad? Let him pray with equanimity and sing psalms." Ps. 76: "My soul refused to be comforted; I was mindful," etc. But he says, "it shall return to my bosom." If this is understood of Christ, it is understood in two ways. In one way, as referring to God whom he adores, because to the Father in whose bosom he was. Jn. 1: "The only-begotten Son who is in the bosom of the Father." In another way, as referring to those for whom he prayed, because he prayed for those who were in the bosom of Christ. But the bosom of Christ is the secret of God, and this is the purpose of predestination; hence he prayed for the predestined. Jn. 17: "I pray for them, not for the world." But if this is referred to some just man who prays for another, he does not always obtain for the other. Jer. 7: "Do not pray for this people," etc., because their sins do not merit being heard. Nevertheless, he is heard for himself, since his prayer becomes meritorious; hence, "to my bosom," that is, to myself. Mt. 10: "Your peace shall return to you." But it is true that the aforesaid things are useful, yet they avail little unless one has a pious affection toward one's neighbor; and therefore he adds:
[87135] "As a neighbor." Affection toward one's neighbor is shown in two things: namely, in delight at the good of another, and in displeasure at evil. Rom. 12: "Rejoice with those who rejoice, and weep with those who weep." He shows the first when he says, "as a neighbor"; the second when he adds, "as one mourning." He says therefore, as to the first, "as a neighbor." This construction is remarkable, because these accusatives have nothing to govern them. The Gloss says that the case is used for the case, the accusative for the ablative; as if to say: I was as pleased in them as in a neighbor and in a brother. Or, according to Jerome, the word "toward" is lacking here; for Jerome has it thus: "as toward a friend and as toward my brother." Or it is said: I was so pleasing, having myself toward them as God has himself, as toward neighbors and toward brothers. For the Jews were neighbors to Christ, because he lived among them. Bar. 3: "After this he was seen on earth, and he lived among men." They were also his brothers by origin. Rom. 9: "From whom is Christ according to the flesh." Jn. 4: "Salvation is from the Jews." But Job 30: "I was a brother of serpents and a companion of ostriches." As to the second, namely displeasure at evils, he says, "as one mourning," etc. This was especially so in Christ, Lk. 19, when he wept over the city. And he says "mourning." For mourning is lamentation for the dead. Therefore a man mourns for others when he weeps over their evils which they themselves do not feel, as if dead. For sinners are dead in their sins, and do not feel their own evils; but the just grieve over them out of compassion. Jer. 9: "Who will give water to my head," etc.? Sometimes one also grieves over the evils of another which one also feels in oneself. And this is to be saddened. Hence Jerome has it more beautifully: "as a mourning mother, saddened I was bowed down," namely over them; as if to say: I grieved over them as if I were their mother. He therefore showed them this holiness of affection, through which they should have been converted; but they became more obstinate, because "they rejoiced against me and came together."
[87136] And regarding this he does two things. First, he sets forth their malice; second, his patience, at "and I was unaware." Regarding the first, he does three things. For he sets forth three things that were present in the Passion of Christ. First is set forth the joy of the Jews in evil; second, their consensus in evil, at "and they came together"; third, the harsh affliction of Christ, at "and scourges were gathered," etc. He says therefore: "They rejoiced against me," insulting at his death. Lam. 1: "All my enemies heard of my evil. They rejoiced," etc. Against which it is said, Prov. 24: "When your enemy falls, do not rejoice," etc. "And they came together," etc. Behold their consensus in evil. For the leaders came together with one another and with the people in the death of Christ, and the Jews with the Gentiles. Ps. 2: "The kings of the earth stood up, and the princes came together as one." "And scourges were gathered upon me." Behold the harsh affliction of Christ, because he was beaten by both Jews and Gentiles. Lam. 1: "Many groans," etc. In the Hebrew it reads, "those who scourge were gathered against me." Then, when he says, "and I was unaware," the patience of Christ is shown: because "I was unaware," that is, I conducted myself in the manner of one who is unaware, namely by keeping silent and not speaking. Ps. 37: "I, as one deaf, did not hear," etc. Is. 53: "As a sheep he shall be led to the slaughter," etc. Jer. 11: "I was like a gentle lamb that is carried to be a victim, and I did not know," etc. Or, "I was unaware," according to their estimation, because it seemed to them that I did not know their plans. Another reading has, "they were unaware." For they were unaware of three things: namely, whom they were scourging, because if they had known, they would never have crucified the Lord of glory, 1 Cor. 2. Also, the reason why: Jn. 18: "If I have spoken evil, bear witness of the evil; but if well, why do you strike me?" Also, the effect of their iniquity, for because of this they are perpetually deprived. Lk. 21: "And wrath upon this people." Second, when he says:
[87137] "They were scattered and were not repentant." He shows that they were not recalled or changed to good by the second remedy, which is the divine scourge; and regarding this he does three things. First, he shows the evil they suffered; second, the lack of compunction in them, at "nor repentant"; third, the effect of their hardening, at "they tempted me," etc. He says therefore, "they were scattered." This is explained in two ways: and first thus, "they were scattered," that is, astounded in heart, while they did not know the reason for the things that were happening, that is, the miracles at the Passion: because Mt. 27: "Many bodies of the saints who had slept arose; and coming out of the tombs, they came into the holy city and appeared to many." "The sun was darkened," etc. Hence, returning, they beat their breasts. Or, "scattered," that is, divided, because Jn. 7: "Some said, He is good; but others said, No, but he deceives the crowds." "And they were not repentant," that is, not converted to penance. And this is evident from the effect, because "they tempted me," saying: Jn. 10: "If you are the Christ, tell us plainly." Or, they were not converted at the Passion of Christ. For after his death they still insulted him, speaking words of blasphemy against Christ, because they spoke words of derision. Mt. 27: "Vah! You who destroy the temple of God," etc. And as to this he says, "they mocked me." Mocking is derision made with a wrinkled nose. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice?" etc. Also, words of indignation. Mt. 27: "We remember that that deceiver said while he was yet alive." And as to this he says, "they gnashed," etc. This is characteristic of wild boars, who are cruel; so too the Jews. Lam. 2: "They gnashed their teeth and said: We will devour him."
[87138] "Lord, when will you look?" Above, the Psalmist, in the person of Christ or of a just man, showed the wickedness and pertinacity of persecutors; here he invokes God against both. And first, he asks for divine assistance; second, he shows the fruit of divine assistance, at "I will confess." Regarding the first, he does two things. First, he asks for acceleration; second, the assistance itself, "restore." He says therefore, "Lord, when will you look?" In this he expresses the acceleration of assistance and the disposition of a soul unable to endure delay any longer, as if placed in anguish. And therefore he says, "Lord, when will you look?" For this is proper to one who cannot bear delay. Ps. 41: "When shall I come and appear before the face of the Lord?" And this can be understood in two ways, according to the twofold regard of God. One is of mercy, regarding the just, unto salvation. Wis. 4: "The grace of God and his mercy are upon his saints, and his regard upon his elect." Another is regarding the wicked, unto punishment. Jdt. 9: "Look upon the camp of the Assyrians now, as you deigned to look upon the camp of the Egyptians, when their armed men ran after your servants." And both regards can be understood if this is explained of Christ: "Lord, when will you look upon me," so as to raise me up. Ps. 12: "Look upon me and hear me, O Lord my God. Enlighten my eyes, lest I ever sleep in death, lest my enemy say: I have prevailed against him." Or, "when will you look upon my adversaries." Hab. 1: "Why do you look upon those who act unjustly, and are silent when the wicked devours one more just than himself?" Then, when he says, "restore," he explains the assistance he asks for; and in this petition he gives two things to understand: first, the necessity he was suffering; second, the malice of his adversaries, at "from their malice." He says therefore, as to the first, "restore," because the necessity is great, for it is a matter of danger to the soul. "Restore," I say, "my soul" to the body from which it was separated in death, although it was not separated from the divinity. Jn. 10: "I have power to lay down my soul," etc. This he could do by the power of the divinity, which is none other than the power of the Father; hence he does of himself whatever he does, yet he has it from the Father. Let any just man also say this when he is in danger, either bodily or spiritual; as if to say: free me from dangers. The malice of the enemy is twofold. First, as to fraud; hence he says, "from their malice," because they proceed maliciously against me. 1 Jn. 2: "You have overcome the evil one." Also, as to cruelty: "and from the lions, my only one," because the soul, being unique, is freed from lions, that is, from Demons or from tyrants. Ps. 56: "He has rescued my soul from the midst of the whelps of lions." Sir. 51: "From those roaring, prepared as food."
[87139] "I will confess." Here he sets forth the fruit of assistance. And first, on his part. Second, on the part of the enemies, at "let them not rejoice." Third, on the part of the just, at "let them exult." The fruit on the part of the one freed is the praise of God; hence he says, "I will confess to you and praise you, because you have freed me." Ps. 65: "I will render my vows to you," etc. And if this is referred to Christ, the fruit of the resurrection of Christ is the instruction of the Church and the faith by which the Church confesses God. Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." Or the Church is described by the multitude of believers. Second, by their virtue. As to the first, he says, "in the great Church," great indeed in number and in the extent of the lands. Mal. 1: "Great is my name among the nations." Also great in constancy and virtue, because "the gates of hell shall not prevail against it," Mt. 16. Ps. 39: "I have announced your justice in the great Church." As to the second, he says, "among a weighty people I will praise you." Weightiness is sometimes taken in a good sense, sometimes in a bad sense; because by analogy there is a twofold property in bodily weight. One is heaviness, which tends downward; and this is bad, because a person is called heavy insofar as he tends toward the heaviness and likeness of earth. Ps. 4: "Sons of men, how long will you be heavy of heart?" Is. 1: "A people heavy with iniquity, a wicked seed, depraved children." Another property is stability, which is opposed to lightness and is not moved. A light person is said to be one who is moved by every wind, Eph. 4. One who is stable in good is called weighty. 1 Cor. 10: "The letters are weighty and strong." Jerome has, "among a strong people I will praise you." "Let them not rejoice over me, my enemies." Here the fruit on the part of the enemies is set forth, where he asks that their exultation be repressed. And first, he sets forth this fruit. Second, he sets forth the root of insult, at "they are hostile." Third, he sets forth the stirring up of the root, at "You have seen, O Lord." He says therefore, "Let them not rejoice," as if to say: I ask to be restored, so that they may not rejoice over me as though conquering me. And this, because when Christ was raised, their joy was turned into confusion. Or, "let them not rejoice over me" in my members, who are not weighty, because they are sustained by Christ. Mic. 7: "Do not rejoice, my enemy." "They are hostile." Here he sets forth the cause of insult. The cause and root of insult is threefold: on the part of the heart, of deed, and of mouth. On the part of deed, "let them rejoice who are hostile unjustly." If they were hostile for the sake of justice and rejoiced, it would be good and just; but because they rejoice unjustly, it is unbecoming. Ps. 35: "He has meditated iniquity on his bed." On the part of the heart, it is undeserved hatred; hence he says, "and those who hate me without cause," that is, without reason. Ps. 119: "When I spoke to them, they attacked me without cause." Jn. 15: "That the word may be fulfilled which is written in their law: They hated me without cause." Ps. 37: "They repaid evil for good." Also the hatred of dissemblers, because with hatred in their heart, "they wink with their eyes." This in two ways. In one way, to show the concealment of their hatred, as if winking to indicate that they loved him. Or they winked at each other with their eyes, inciting one another to evil. Prov. 6: "An apostate man, a useless man." On the part of the mouth, in two ways. First, as to fraudulent words. Second, as to mocking words. As to the first, he says that in their mouth -- second, that in their heart -- in their mouth are words of peace; hence he says, "because they spoke to me peacefully." Mk. 12: "We know that you are truthful." Ps. 27: "They speak peace with their neighbor, but evil is in their hearts." In their heart they had deceits, that is, deceitful words. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And this "in the anger of the earth" -- they devised deceits, that is, having anger against me for earthly things. Jn. 11: "Lest perhaps the Romans come," etc. Jerome has, "in the plunder of the earth, mocking words." He who mocks someone does two things: because such words distress the one mocked and gladden the mocker; and therefore he says, "they opened wide their mouth against me," as if boldly and gladly speaking evil of another. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice and lifted your eyes on high?" "They opened wide their mouth against me." He shows their joy when he says, "aha!" -- an interjection of congratulation. Mt. 25: "Well done, good servant," etc.; as if to say: congratulating themselves on the victory they saw themselves having over me. And this because "my eyes have seen," namely of Christ, the passion which they desired. Mt. 27: "Vah! You who destroy the temple of God," etc. Lam. 2: "This is the day we waited for; we have found it, we have seen it."
[87140] "You have seen." Above, the Psalmist set forth the root of insult, which was their malice; here he removes that root, or cause, by imploring God's judgment. Regarding which he sets forth three things. First, that the knowledge necessary for judgment has preceded. Second, he asks for the judgment, at "be not silent." Third, the effect of judgment, at "let them not say." A judge cannot justly pass sentence unless he is first informed of the facts. But this is not lacking to divine judgment, because he sees the things that are done on both sides; hence he says, "You have seen," namely their malice and my justice. Heb. 4: "All things are naked and open to his eyes." Consequently, he asks for divine judgment. And first, he treats of the delay of judgment. Second, he asks for the process of judgment. The fact that judgment is delayed proceeds from two things: namely, from the patient tolerance of the defects of the unjust, and from the fact that the judge does not love the one for whom the sentence must be given, and from this he shuts him out. As to the first, he says, "Be not silent," namely about their malice, which you have seen, by passing it over. Hab. 1: "Why do you look upon the contemptuous, and are silent when the wicked devours one more just than himself?" As to the second, he says, "do not depart from me," as if not bringing help in necessity. Hos. 9: "Woe to them when I shall depart from them."
[87141] "Arise." Here he sets forth the process of judgment. For three things are required in a judgment. First, that the judge take up the case. Second, that he consider the merits of the case. Third, that he pronounce a just sentence. As to the first, he says, "Arise," that is, from torpor, and take up the spirit of judging. Ps. 43: "Arise, why do you sleep, O Lord?" As to the second, he says two things, to which a judge must attend: namely, the judgment to be pronounced and the cause upon which the sentence must be given; hence he says, "attend to my judgment," that is, to be given for me. Ps. 71: "O God, give your judgment to the king," etc. As to the second, he says, "My God and my Lord, attend to my cause." In one way, "to my dispute," as in the Hebrew, "to my dispute." Job 29: "The cause I did not know, I investigated most diligently." Or, "to my cause," in the sense that a cause is the same as a principle from which something else follows; as if to say: attend to the cause for which I suffer. And this is obedience to the Father: Phil. 2: "He became obedient even unto death," etc. Also, the cause is the charity he had for us, on account of which cause he was suffering. As to the third, he says, "Judge me." One text has, "according to your justice"; another text has, "Judge me according to my justice." The first amounts to the same thing, as if he were saying: judge me according to your law and justice; for the justice of God is to render to each according to his merits, and it cannot be deceived or deflected from the truth, Rom. 2: "The judgment of God is according to truth." "According to my justice," namely which I have followed. And it can be said that my justice and yours are the same; that is, of God who justifies, and of man as justified, because our justice is from God. Rom. 10: "Wishing to establish their own justice," etc. Consequently, he asks for the effect of judgment, "that they may not rejoice over me"; and regarding this he does two things. First, he asks for the repression of insult. Second, he asks for their confusion, at "let them blush." Exterior exultation arises from interior joy. First, therefore, he asks that their interior joy be repressed. Second, exterior insult. He says therefore, as to the first, "let them not rejoice over me"; as if to say: may your judgment so repress them that they may not rejoice over me. Lam. 1: "All my enemies heard of my evil and rejoiced." As to the second, he says, "let them not say in their hearts." Insult is done in two things, just as joy. For joy is either about present goods or about future goods. Similarly, insult is either about evils already done or about evils yet to be done. First, therefore, he asks that the insult about the past be removed; and therefore he says, "Let them not say in their hearts, aha, aha, our soul," that is, let not his soul congratulate itself over anything concerning me, "and let them say, our soul, we will devour him." For sometimes someone oppresses another not by exultation but by surprise, out of weakness; and this is evident because he immediately repents. But when he oppresses out of malice, then he rejoices at having done it; and this is what he says. "Nor let them say, we will devour him," namely in the future. Ps. 56: "Their tongue is a sharp sword." Hab. 3: "Their exultation was like that of him who devours the poor in secret."
[87142] "Let them blush." Here he asks for their confusion; and he asks for two things corresponding to the two aforesaid things about which insult is made: namely about things done and things to be done. First, he asks that they be confounded about evils already done. Second, that they be confounded about future ones, at "let them be clothed with confusion." First, therefore, he asks for their shame, either good confusion or eternal confusion; and he says this by way of foretelling or conformity to God. Is. 65: "My servants shall rejoice, and you shall be confounded." Second, he asks for their diffidence or fear; hence, "and let them be in awe together." Or in a good sense, as if they may begin to fear God; for initial and chaste fear is properly called reverence; and this fear leads to salvation, because, as is said in Sir. 1: "The fear of the Lord is the beginning of wisdom." Or, may they always be in fear: Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Job 15: "The sound of terror is always in his ears." And why do these things come upon them? Because "they glory in my evils." Consequently, he asks for confusion about the future, and he asks some things in another way, because confusion is the same as shame; and just as the former can be taken in a good and a bad sense, so here confusion and reverence. But what is added, "let them be clothed with confusion," adds something. For a garment signifies a habit. Therefore, one who simply and at first fears cannot be said to have the habit of fear; but those who are confirmed in evil and desire evil: Jer. 17: "With a double crushing, crush them." And why does he ask more now for their affliction than before? Because the guilt is greater, as if they are not content with what they have done, but still devise malicious things against me. Just as the Jews, even after the death of Christ, wished to conceal his resurrection by corrupting the guards. Prov. 30: "A wicked word, vanity and lying words, remove far from me." Jerome has, "who speak malicious things against me." 1 Sam. 2: "Do not continue to speak lofty things, glorying."
[87143] "Let them exult." Here is the third fruit, which arises on the part of divine assistance; and this fruit is the joy of the saints. And first, he sets forth the fruit of exultation, saying, "let them exult and be glad." He sets forth as the fruit for the saints their delight, because joy signifies breadth of heart, hence it signifies interior gladness. Ps. 118: "You have enlarged my heart." And this joy is properly in the just. Ps. 96: "Light is risen for the just, and gladness for the upright of heart." Exultation signifies joy bursting forth exteriorly from within; and this exultation belongs to the just. Ps. 32: "Exult, you just, in the Lord." And this belongs to the upright; hence he says, "who will my justice," namely to imitate it. Or if this is said in the person of David, "they will my justice," that is, they rejoice in my goods; thus there is joy of heart, and from this follows exultation of mouth. Is. 51: "Joy and gladness shall be found in her, thanksgiving and the voice of praise." And therefore he adds, "Let them say always, the Lord be magnified," that is, let the saints magnify God -- not in truth making him great, but by announcing and preaching him as great. Ps. 33: "Magnify the Lord with me," etc. Sir. 43: "His magnificence is wonderful." Likewise: "Who shall magnify him as he is?" And who are those who do this? Certainly, "those who will the peace of his servant," namely of Christ according to his human nature; which peace Christ made and gives, because he himself is our peace, who has made both one, Eph. 2: "My peace I give to you, my peace I leave to you," Jn. 14: "And in me you have peace," Jn. 16. But if it is understood as said in the person of David, then the sense is: "Those who will the peace of his servant," that is, let those exult and be glad who desire that his servant, namely I, may have peace. "But my tongue also." Here he shows that he himself is also a partaker of this joy; as if to say: not only do those who have joy, but I too am a partaker of the joy of the saints. And of this he sets forth two things. First, he sets forth interior meditation. Second, he sets forth interior praise. He says therefore, as to the first, "But my tongue also shall meditate on your justice." But against this: to meditate does not pertain to the tongue but to the heart. And there is a threefold response. In one way, the tongue meditates, that is, speaks what has been meditated: Ps. 48: "My mouth shall speak wisdom," namely what has been meditated. He who is just speaks from premeditation; so also the wise. In another way, there is a double mouth, or a double speech: namely, interior and exterior. Mt. 15: "The things that proceed from the mouth," namely of the heart, "these are what defile a man." And thus "tongue" is taken here, namely the interior tongue. In a third way, "it shall meditate," that is, it shall chant and modulate, "all the day your praise," that is, it will always think about how to praise you. Ps. 33: "I will bless the Lord at all times," etc.
Commentary on Psalm 35
[87144] In the preceding Psalm the Psalmist implored the help of God against the persecutions of sinners; here he describes the wickedness of sinners. The title is "Unto the end, of the servant of God." And this is something new, that he says "of the servant of God." That man is a faithful servant who does not claim for himself the goods of his master, and does not turn back his own evils upon the master. For there are some who turn their sins back upon God, saying that they sin by necessity: and they claim their own goods for themselves, saying that they have them by their own power. David does the contrary: and concerning this he does two things. First he makes mention of the evils that are in us from ourselves. Second, of the goods that are in us from God, at "O Lord, in heaven." Concerning the first he does two things. First he sets forth the root of evil. Second he sets forth the progress of evil from that root, at "The words of his mouth." The root of evil is the intention. First therefore the evil intention is proposed. Second, the cause is set forth, at "There is no fear." Third, he proves it, at "Because he has acted deceitfully." As the Philosopher says in Ethics 3, here someone does an unjust thing, and does not act unjustly; someone does it and acts unjustly, but is not unjust: someone does it and acts unjustly, and is unjust. The first is done by one who retains the property of another which he believes to be his own. The second is done by one who commits injustice not from habit but from passion, and when the passion ceases he returns the property of another. The third is done by one who commits injustice from deliberate intention; and therefore he says, "The unjust man has said," that is, he has deliberated with intention "to transgress in himself": because it is in his power to intend to sin, not in the fate of the stars: Sir. 15: "God in the beginning made man, and left him in the hand of his own counsel"; but the unrestrained progress of sinning comes from the fact that the impediment to sin is removed. Now it is said that sin against the Holy Spirit occurs when one sins from certain malice; and this happens when the impediment is removed. This impediment, then, is removed by the fear of the Lord: Prov. 16: "By the fear of the Lord one turns away from evil": Job 15: "As much as is in you, you have emptied out the fear, and taken away prayers," etc. And therefore he says, "There is no fear of God before their eyes." Fear is in the affections; but the cause of fear is in the eyes, from the fact that they do not consider the judgment of God: Dan. 13: "They turned away their eyes, so as not to see heaven": but the cause is, "because he has acted deceitfully." When someone in the sight of a king does something hateful to the king, it is a sign that he does not fear him; so the sinner, when he commits sin in the presence of God, who sees all things, it is a sign that he does not fear God, because "in his sight," namely of God, "he has acted deceitfully," that is, he has committed deceit: Heb. 4: "All things are naked and open to his eyes." And he says "deceitfully," because he shows one thing outwardly and pretends another: Ps. 5: "The man of blood and deceit the Lord shall abhor": Job 36: "The pretenders and the crafty provoke the wrath of God." And therefore "let his iniquity be found worthy of hatred," that is, let his iniquity be such that God has it in hatred. And this is a sign that God hates such pretenders, because in the Gospels God greatly inveighs against pretenders. Another reading has "in his own sight, that he might see his iniquity and hate it." It happens that someone examines his conscience so as to find his iniquity and hate it. Frequently in this he acts fraudulently, because he does not examine well, but makes light of serious things and makes serious what is light. And therefore he says, "he has acted deceitfully in his own sight," that is, in his conscience; because if he had faithfully hated his iniquity, he would have examined it. Or, according to the same sense, "in his sight," namely of God, that is, in Sacred Scripture, which they do not attend to according to its truth and the Holy Spirit's meaning, but act deceitfully; and this is because "they do not find iniquity." Next he sets forth the progress from the root. And first he sets forth the sins of the mouth. Second, of the heart and of action. A man commits sin by the mouth in two ways: either through open malice, when he lies openly; and this is what he says: "The words of his mouth are iniquity": Job 6: "You shall not find iniquity in my mouth." Or through hidden fraud; and this is "deceit": Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." In the heart one sins in two ways: by contempt for the good, and by the pursuit of evil. It happens that someone sins through weakness, and someone through ignorance. But when the ignorance is affected, then it is a grave sin: Job 21: "We do not want the knowledge of your ways." And therefore he says, "He was unwilling to understand so as to do good"; hence he was willing to understand curious things, but not so as to act well: Jer. 4: "They are wise to do evil; but to do good they have no knowledge." Likewise, sometimes a man commits sin from a pursuit of malice; hence he says, "He has meditated iniquity on his bed," that is, in his heart. Or "on his bed," that is, when he is in secret: Prov. 24: "The thought of a fool is sin and abomination." "He has set himself." Here he sets forth what is committed in action. And first he sets forth the cooperation in evil. Second, the failure to prevent evil. As to the first he says, "He has set himself upon every way that is not good," that is, he lives and gives support to every evil way, or evil action: Ps. 2: "The kings of the earth took their stand." As to the second he says, "But he has not hated malice": Ps. 51: "You have loved malice above goodness, iniquity," etc. Job 20: "When evil is sweet in his mouth, he hides it under his tongue."
[87145] "O Lord." Here he shows what he has received from God. And first he enumerates the goods themselves. Second he asks that they be given to him, at "Extend." Concerning the first he does two things. First he proposes the cause of the goods he has received from God. Second he enumerates the goods themselves, at "Men and beasts." And first he sets forth the commendation of the cause. Second he proposes the profundity of the effects, at "Your judgments." Whatever God does in us is either from justice, or from mercy, or from truth. From justice, when he renders according to merits. From truth, when he renders what he has promised. From mercy, when he exceeds merits and promises. Let us prove these three. The justice of God is lofty, because no one merits so much that God does not give back more. The truth is loftier, because God promises and pays what we never merited, such as the incarnation and other things pertaining to the mystery of redemption. But mercy is the loftiest: because the things we cannot even conceive, he bestows: 1 Cor. 2: "Eye has not seen," etc. And therefore he compares justice to mountains, truth to clouds, which are higher, and mercy to the heavens, which are above all. He says: "O Lord, in heaven is your mercy," which is the cause of all my goods, "is in heaven": Ps. 144: "His mercies are above all things," etc. Is. 63: "I will remember the mercies of the Lord." "And your truth reaches to the clouds. Your justice is like the mountains of God." All these things are said according to their effects, because according to their essence they are the same. Mystically, by these three are understood the just, because in the just themselves are found justice, truth, and mercy. The just are signified by the heaven because of retribution and charity: Mt. 5: "Your reward is great in heaven." Likewise, in them mercy shines forth most greatly, because they are entirely freed from every tribulation. We, however, are still in calamities. By the clouds are understood the teachers: Is. 5: "I will command my clouds not to rain upon it." And in them the truth which they make manifest shines forth. By the mountains are understood holy men. And what follows from all these? That "these judgments are a great abyss," that is, incomprehensible: Rom. 11: "How incomprehensible are his judgments," etc.
[87146] "Men." Above the Psalmist commended the justice, truth, and mercy of God, and his judgments, from which goods come to us; here he enumerates those goods: and concerning this he does two things. First he commemorates the goods that he commonly bestows upon every creature. Second, the proper goods that he confers upon the rational creature, at "But the children of men." Concerning the first he does two things. First he commemorates the things that commonly come from God. Second he rises to admiration of the divine mercy, at "How you have multiplied." I say, therefore, that your mercy is great, and from it "you save men and beasts," that is, rational and irrational creatures. Or by "men" are understood the just, and by "beasts" the sinners themselves, who are saved by God with temporal salvation: Mt. 5: "He sends rain upon the just and the unjust": Ps. 48: "Man, when he was in honor, did not understand," etc. And this common salvation consists in two things: namely, in the health of the body: Sir. 30: "There is no wealth above the wealth of bodily health": and in the provision of necessities: 2 Kgs. 6: "Save me, O king." Who said: "The Lord does not save you. How can I save you? From the threshing floor or from the winepress?" Next he marvels at the divine mercy, at "How you have multiplied." Namely, how greatly you have multiplied your mercy, namely that you save not only men but also beasts. Or that you care not only for the just but also for sinners, as to the temporal goods which you multiply in them. Jerome has "How precious," etc. For the mercy of God is great, in that he saves all: great also, because he gives to each one more than he merited: Ps. 85: "Your mercy is great upon me."
[87147] "But the children." Here he sets forth the spiritual goods, which are three: confidence, spiritual nourishment, and intelligible knowledge: and these correspond to the grades of beings. Of beings, some merely exist; some exist and live; some in addition to this also understand; and among beings the rational creature participates in a certain eternity, because the rational soul does not perish. And therefore he says, "The children of men," that is, the children of God, of Christ: or by "the children of men" are understood generally all men. "They shall hope under the covering of your wings." And he speaks metaphorically. A hen protects her chicks with her wings lest they be killed; so God himself with spiritual protection protects the rational creature lest it fail, especially in the soul: Mt. 23: "How often I wanted to gather your children," etc. Is. 49: "Under the covering of his hand he protected me." Or "under the covering," that is, under spiritual protection. And so the two wings are the teaching of the New and the Old Testament. Likewise those who live here below are nourished with a special nourishment. And first he sets forth the nourishment itself. Second he sets forth its cause, at "With you." Spiritual nourishment consists in two things: namely, in the gifts of God and in his sweetness. As to the first he says, "They shall be inebriated with the richness of your house." The house is the Church: 1 Tim. 3: "That you may know how one ought to conduct oneself in the house of God." And this house, which is now on earth, will one day be transferred to the heavens: Ps. 121: "We shall go into the house of the Lord with joy." In both there is a richness of the gifts of God; but in this Church it is imperfect, whereas in the other there is a most perfect abundance of all goods, and with this spiritual men are satisfied: Ps. 64: "We shall be filled with the goods of your house." And what is more, they are inebriated, insofar as desires are filled beyond every measure of merit: for inebriation is a certain excess: Is. 64: "What eye has not seen," etc. Song 5: "Be inebriated, most beloved." And those who are inebriated are not in themselves but outside themselves. So those who are filled with spiritual gifts, their entire attention is directed toward God: Phil. 3: "Our conversation is in heaven." And they shall be nourished not only by gifts but also by the love of God: Job 22: "Then you shall abound in delights over the Almighty, and you shall lift up your face to God." And therefore as to the second he says, "And you shall give them to drink from the torrent of your delight." This is the love of the Holy Spirit, which makes an impetus in the soul like a torrent: Is. 59: "Like a violent river which the spirit of the Lord drives." And it is called "of delight" because it produces pleasure and sweetness in the soul: Wis. 12: "O how good and sweet is your spirit, O Lord, within us." And with this drink the good are given to drink: 1 Cor. 10: "They all drank the same spiritual drink." Or "the torrent of your delight," namely of God, which is called a torrent: Prov. 18: "An overflowing torrent, a fountain of wisdom": because his will is so efficacious that it cannot be resisted, just as a torrent cannot: Rom. 9: "Who resists his will?" The matter of such nourishment is that they are joined to the fountain: and just as those who would hold their mouth to a fountain of wine would become inebriated, so those who hold their mouth, that is, their desire, to the fountain of life and sweetness, become inebriated: 1 Cor. 11: "But another is drunk." And so they are inebriated, because "with you is the fountain of life." If this is referred to Christ, the sense is: "With you," etc., that is, you are the fountain of life. But if it is referred to the Father, the sense is: "With you is the fountain of life," that is, your Word, which gives life to all things. It is with you. Jn. 1: "The Word was with God": Jer. 2: "They have forsaken me, the fountain of living water," etc. He who is truly the fountain of life, that is, of spiritual goods, by which all things are given life. The second is intelligible knowledge, which men, that is, rational creatures, participate in. Therefore he says:
[87148] "And in your light." There are two privileges of the rational creature. One is that the rational creature sees in the light of God, and because other animals do not see in the light of God, he therefore says "in your light." This is not understood of light created by God, because in that sense it would be understood as that which is said in Gen. 1: "Let there be light." But "in your light," namely that by which you shine, which is the likeness of your substance. This light is not shared by brute animals; but the rational creature first participates in it through natural knowledge: for the natural reason of man is nothing other than the radiance of the divine brightness in the soul: on account of which brightness man is made in the image of God: Ps. 4: "The light of your countenance, O Lord, is signed upon us." The second is the light of grace: Eph. 5: "Rise, you who sleep," etc. The third is the light of glory: Is. 60: "Arise, be illuminated, O Jerusalem, for your light has come," etc. Or "in your light," that is, in Christ, who is light from light: and thus he is the light that is true God. Christ is therefore light insofar as he proceeds from the Father: he is the fountain of life insofar as he is the principle of the life-giving Spirit. The other privilege is that only the rational creature sees this light: hence he says, "We shall see light." This light is either created truth, that is, Christ insofar as he is man; or it is uncreated truth, by which we know certain truths. For spiritual light is truth: because just as through light something is known insofar as it is luminous, so it is known insofar as it is true. Brute animals indeed know certain truths, for instance, this thing is sweet: but they do not know the truth of the proposition "this is true": because this consists in the adequation of the intellect to the thing, which brute animals cannot achieve. Therefore brutes do not have created light. Similarly, nor uncreated light, because only man was made to see God through faith and through hope: and just as we now see through faith in the light, so we shall see him in his essence when we are in the fatherland.
[87149] "Extend your mercy." Here he turns to prayer, and asks for the mercy of God. And first he asks his petition regarding others. Second, regarding himself, at "Let not the foot of pride come to me." He asks two things, corresponding to two kinds of people who dwell in the house of the Lord: for some know God through faith; some who are also justified cling to him. Those who do not know God are not in his house; but those who have faith can be subject to sin, and therefore he asks mercy for them. Hence he says: O Lord, to those who know you, through faith, namely -- and he calls this knowledge "science" because of firm adherence -- to these "extend," that is, expand, extend to them your mercy by having mercy on their sins: Is. 27: "It is not a wise people": Jer. 9: "Let him who glories, glory in this, to know and understand me." But to those who are "upright of heart," that is, who have a right heart and are confirmed to you through charity, "extend to them," that is, expand, "your justice," that is, the crown which they have merited; because these already merit the crown: 2 Tim. 4: "For the rest, there is laid up for me a crown of justice," etc. And therefore he asks just things for them. For himself he asks two things. First he asks to be preserved from sin, and this by removing two causes of sin. One is interior: and this is pride, which is the beginning of all sin; hence he says, "Let not the foot of pride come to me," that is, let the desire to be proud be removed from me: Sir. 23: "Do not give me the haughtiness of the eyes." The other cause is exterior, when someone is incited by another to sin: Ps. 18: "And from aliens spare your servant." And therefore he says, "Let not the hand of the sinner move me," that is, let not inducements and promises and flattery lead me to sin.
[87150] "There they have fallen." Here the reason for the petition is set forth: and it is twofold. First, because from this foot there is a fall: just as when someone falls because of a bad foot: and therefore he says, "There," that is, in the foot of pride. "They have fallen." Behold, the beginning of all sin is pride, Sir. 10. For man sins from this, that he is not contained under the rule of the divine law. But from pride comes arrogance: 1 Cor. 10: "He who thinks he stands," that is, through pride, "let him take heed lest he fall." And he says "who work," not "who have worked," because someone sometimes sins from weakness or ignorance, and such a one does not persist; but he who sins from pride persists: because Prov. 2: "They rejoice when they have done evil, and exult in the worst things." Likewise, the other cause is the impulse of another; hence he says, "They were driven out," that is, they were pushed while they vainly exalted themselves, just as Lucifer was driven from heaven, and man through pride was driven from Paradise. "Nor could they stand": Job 18: "He shall be driven from light into darkness," etc. But humility makes one stand: Ps. 121: "Our feet were standing," etc.
Commentary on Psalm 36
[87151] Above, the Psalmist sought divine help against sinners and showed their malice; here, however, he teaches that their prosperity is to be despised. The title is not new. The intention of this Psalm is to show that the prosperities of the wicked should not be esteemed. Regarding this, the Psalmist does three things. First, he sets forth the intention of the Psalm. Second, he offers reasons in general, at "For like grass." Third, he explains in particular, at "Do not be envious of him." Regarding the first, he does two things. First, he removes from the good any rivalry with the wicked. Second, jealousy, at "nor be zealous." He says therefore, "Do not be envious." Here he puts one thing on the part of the sinners by way of designation. And from this he puts "the malicious" and "those who do iniquity." Another thing he puts on the part of the good by way of prohibition, and he puts two things: namely, "Do not be envious," and "nor be zealous." Now he designates sinners first with respect to their wicked intention, because they are "malicious": for malice pertains to the heart; hence one is called malicious, as it were, an evil fire, namely when someone does something from a wicked intention -- that is a malicious plan. Second, with respect to the execution of wickedness; hence he says, "those who do iniquity." But to every just person he says, "Do not be envious," etc. According to the Philosopher, in Ethics 2, four things pertain to the same genus: namely, mercy, envy, zeal, and nemesis. And all of these involve sadness over the fortunes of others; but mercy and envy concern what happens to the good, while the other two concern what happens to the wicked. For envy is sadness over the prosperity of the good, while mercy is sadness over the misery of the good. Zeal properly is when someone is saddened by another's good -- not because the other has the good, but because he himself does not have it. Nemesis is sadness over goods that come to the undeserving. But because he speaks here of the wicked, he makes no mention of the first two. It should be noted here, however, that if someone is indignant or envious over the prosperity of the wicked, he is not blamed according to the philosophers, who treated of civic prosperity, in which some things can seem great when considered in themselves, without reference to eternal things. But if they are compared to spiritual things, since no temporal good, however great, can be compared to spiritual goods, in such matters there is no place for rivalry; and therefore the wicked are not to be envied for such goods that come to them. Hence the theologians, attending to divine providence in those goods which come indiscriminately to good and evil, to the deserving and the undeserving, do not grieve when they come to the undeserving. For they consider that by the just ordinance of God they are disposed either for their correction or for their condemnation, and that such goods are as nothing in comparison to the future things that are reserved for the good. And therefore such sadness is forbidden; hence he says, "Do not be envious," that is, do not be indignant "at the malicious" because they flourish. Prov. 3: "Do not envy the unjust man," etc. Likewise, "nor be zealous of those who do iniquity"; as if to say: do not be saddened if you do not have what they have, because better things are reserved for you. Eccl. 9: "Do not be zealous of the glory of the sinner. For you do not know," etc. "For like grass." Here he gives reasons in general. And first, why one should not be envious; second, why one should not be zealous: "Hope in the Lord." He says therefore, "For like grass"; as if to say, one should not be envious of the malicious, because what they have is small and transitory. And therefore he says, "Like grass they will quickly wither," etc. For he gives the example of things that bloom and bear fruit and quickly fall away: so it is with a person, who flourishes and is green and quickly falls. Ps. 89: "In the morning let him pass away like grass," etc. And these two similes are given for the same thing, namely for greater clarity. Or otherwise, there are two things in a person that seem great. The first is beauty, when people seem to live in joys. Wis. 2: "Let no meadow," etc. And therefore he says, "Like grass." Or otherwise, because the beauty of joy quickly fails. Job 20: "The joy of the hypocrite lasts but a moment." Ps. 128: "Let them be like the grass upon the housetops, which withers before it is plucked up." Is. 40: "All flesh is grass, and all its glory like the flower of the field." The second is the loftiness of secular power, designated by the herbs of the vegetable garden, which grow, yet it all passes away. And therefore he says, "Like herbs." Or by "grass" are understood the greater, and by "herbs" the lesser. Therefore one should not be indignant over their goods. Likewise, one should not be zealous over those who do iniquity, because greater things are promised to you. And this he shows when he says:
[87152] "Hope in the Lord." And because temporal prosperity consists in three things -- namely, in riches, pleasures, and honors (1 Jn. 2: "All that is in the world," etc.) -- therefore, inasmuch as spiritual prosperity also consists in three things, he does three things. First, riches are set forth; second, pleasures, at "Delight"; third, glory, at "He will bring forth," which God promises to those who hope in him. Regarding the first, he does three things. First, he shows the manner of acquiring spiritual riches; second, where they are to be sought, at "And dwell in the land"; third, he promises them abundantly, at "And you will be fed." Regarding the first, he does two things, inasmuch as two things are required for acquisition. First, the end is proposed; second, the effort toward the end is set forth, at "And do good." He says therefore, "Hope in the Lord," that is, hope that you will have the goods of the Lord, that is, the Lord himself. Ps. 15: "The Lord is the portion of my inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible," etc. And this is the intended end. Or, "Hope in the Lord," that is, concerning God, namely concerning the help of the Lord. Sir. 2: "You who fear God," etc. Second, he says that one should strive to acquire the end by doing good works; and therefore he adds, "And do good," that is, all works of virtue. Ps. 33: "Turn away from evil, and do good." Then when he says, "And dwell in the land," he shows where these riches are to be sought. This cannot be understood of the material land, because even the unjust inhabit it; but it is expounded of a fourfold land. And first, of the land of the living, which is the land of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living," which you should inhabit by desire. Phil. 3: "Our citizenship is in heaven." Likewise, of your soul. Lk. 8: "But that which fell on good ground," etc., and you should inhabit this by continually returning to your conscience. Wis. 8: "Entering into my house, I shall find rest with her." The third land is the Church militant. Ps. 64: "You have visited the land and watered it," etc., and you should inhabit this by the confession of faith, not departing from the Church. The fourth land is that of one's own flesh. Gen. 3: "Thorns and thistles it shall bring forth for you," and you should inhabit this by uprooting vices and planting virtues. Next he shows that these riches will be granted abundantly, when he says, "And you will be fed with its riches" -- whether of the heavenly homeland, or of the Church, or of delight, or of the abstinence of the flesh. Jerome has, "Sojourn in the land, and feed on faith," that is, be like a pilgrim, not regarding earthly things, and feed on faith, by faith possessing invisible things. The second is spiritual pleasure, which is promised when he says:
[87153] "Delight." And regarding this he does two things, inasmuch as the joy of this delight consists in two things: namely, in attaining one's desire and in fulfilling one's purpose; the second is at "Reveal." He says therefore of the first, "Delight," etc. Prov. 13: "A desire fulfilled delights the soul." If you cling to God, your desire is fulfilled. But because for this it is required that the desire be just -- for God is not the author of injustice -- therefore he first sets forth the root of just desire, namely that a person should delight in God through love; hence he says, "Delight in the Lord," that is, let all your love be in God. Phil. 4: "Rejoice in the Lord always." In the Greek it reads "take your delight," as if to say: do not be content with what is necessary for salvation, but seek superabundant and exquisite things, just as delicate persons are not content with common foods. Job 22: "Then you shall abound in delights over the Almighty." And then, "He will give you the petitions of your heart" -- he does not say "of your flesh." For the petitions of the heart, according to Origen, are what the heart desires: for example, according to him, if the eye could ask, it would desire beautiful colors, and hearing would desire sweet sounds. So the heart's object, since it is truth and justice, these are desired by it. And these, he says, "he will give you." Mt. 7: "Ask and it shall be given to you." Or he says "of the heart," that is, when they are petitions of the heart, God hears them before one cries out. Is. 65: "Before they cry out, I will hear them." Regarding the second he says, "Reveal," etc. For when one's purpose is fulfilled, then one rejoices. To fulfill this, two things are prerequisites. First, that one turn to God. Second, that one have confidence in him; and thus, third, it is fulfilled. He says therefore, "Reveal your way to the Lord," namely your purpose, as for the first. But does not God know, he who knows the thoughts of men? The Psalmist speaks by way of a simile, "Reveal to the Lord," etc., that is, turn to him for the fulfillment of your purpose, and this in prayer. Ps. 118: "I declared my ways to you," etc. For every undertaking should begin with prayer, as even Plato says, and as Scipio used to do. But to your petition add hope; and therefore he says, "Hope in him," as for the second. And thus, third, your petition will be fulfilled. And this is what he adds, "And he himself will act," that is, he will fulfill your ways. Or otherwise, "Reveal your way to the Lord," that is, your sins. Job 13: "I will argue my ways in his sight, and he himself will be my savior." And therefore he rightly says, "Hope in him," namely for the forgiveness of sins, "and he himself will act," that is, he will remit your sins. The third thing he promises is glory, when he says:
[87154] "And." Where first he promises glory; second, he shows how one arrives at it, at "Be subject to the Lord." Regarding the first he does two things. First, he promises the glory that one obtains. Second, he shows the manner of obtaining it, at "And your judgment." He says therefore, "And he will bring forth," etc. The saints conceal their righteousness. Mt. 6: "Take heed that you do not perform your righteousness before men, to be seen by them." But nothing is hidden that will not be revealed. Lk. 12. Hence God reveals it either here or in the future; and therefore he says, "He will bring forth," that is, he will lead forth. Job 28: "He searched the depths of the rivers and brought hidden things to light." According to Origen, it is like this: if someone having a faithful servant whom he intends to free, he glories in him. Is. 49: "You are my servant, Israel, in whom I will glory." And this will be in the judgment; hence it follows, "And your judgment like the noonday," that is, the judgment by which you will be judged will have no darkness. Now two things are required of one wishing to arrive at the glory that is promised. The first is humility. Job 22: "He who is humbled will be in glory"; hence he says, "Be subject to the Lord": 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God," etc. The second is prayer, through which one arrives at God, who is the glory of our blessedness; and therefore he adds, "And pray to him." Jas. 5: "The continual prayer of a just man avails much."
[87155] "Do not be envious." Above he set forth two reasons why one should not be envious nor zealous over sinners: and one was on the part of the sinners, whose happiness is brief; the other was on the part of the good, because better things are promised to them. Here, however, he explains in particular. And first, what pertains to the first; second, what pertains to the excellence of the just -- yet both are intermingled, at "A little is better." Regarding the first, he does two things. First, he reiterates the statement and explains the reason he intends to assign; second, he assigns the reason, at "Cease from anger." He says therefore, "Do not be envious of him." Here he repeats the teaching he set forth above and explains what he had said: "Do not be envious of the malicious." Now someone might ask what in them he forbids us to envy. I say that it is their temporal prosperity; and therefore he says, "Do not be envious," that is, do not be indignant "at the one who prospers in his way," etc. This can be understood conjointly thus: "Do not be envious," etc., as if to say: he who does injustice prospers, which even the just envy. Ps. 72: "I was jealous of the wicked," etc. It can also be read separately, and thus there are two reasons why one might be indignant against them. One, because all things succeed according to their wishes; and therefore he says, "At the one who prospers," that is, if you see them prospering. Prov. 1: "The prosperity of fools will destroy them." Likewise, if you see that they prevail over the just, do not be indignant. Thus Baruch 4 says: "Be of good courage, O people of God, memorable Israel. The harmful ones will perish who have afflicted you; and those who rejoiced in your ruin will be punished." And therefore he says, "And at the man who commits injustices."
[87156] Then when he says, "Cease," he assigns the reason for the aforementioned admonition, and this is twofold. One on the part of the one to whom the admonition is given; another on the part of sinners, at "Yet a little while." Regarding the first, he does two things. First, he shows the present danger if one does not heed the admonition; second, the future danger, at "Do not be envious so as to do evil." Where first he puts the danger of sin; second, of punishment, at "For those who do evil." Regarding the danger of punishment, he does two things. First, he sets forth the punishment of the offenders; second, the reward of those who endure, at "But those who wait for the Lord." He says therefore, "Cease from anger." Behold the present danger, because indignation is anger, and anger itself is evil. Eph. 4: "Let all bitterness and anger and indignation and clamor and blasphemy be taken away from you, with all malice." And therefore he says, "Cease from anger": Jas. 1: "The anger of man does not work the justice of God." "And abandon fury." Anger and fury are the same thing; but they differ in degree, because fury is nothing other than anger inflamed: Prov. 27: "Who can bear the rush of an agitated spirit?" Therefore, "Cease from anger" in the heart, "and abandon fury" in deed. "Do not be envious so as to do evil." Behold the future danger of sin. For when someone is indignant over the prosperity of others, he sometimes departs from justice; and therefore he says, "Do not be envious so as to do evil," that is, lest it perhaps lead you into injustice: Mal. 3: "It is vain to serve God, and what profit is it that we have kept his commandments?" "For those who do evil." Behold the future danger of punishment. Note that all sinners do evil. For when someone sins either from weakness or from ignorance, he does not act with malice; but when he sins from deliberate choice, then he acts with malice. The first are easily corrected, but the third with difficulty: Eccl. 1: "The perverse are corrected with difficulty." And therefore he says, "They will be cut off," that is, placed outside the boundaries of justice and goodness: Job 18: "He will drive him from light into darkness, and will remove him from the world." So those who act with malice will be cut off. But "those who wait for the Lord," that is, who are not so indignant as to act with malice, but wait for the future -- they themselves "will inherit the land," namely of the living. For they will possess it by hereditary right, as heirs: Rom. 8: "If children, then heirs." Now that heavenly homeland is called "land" on account of its stability: Eccl. 1: "The earth stands forever." And as Augustine says, just as our earth relates to the heavens, so the higher life of the blessed relates to the higher heaven, namely to God, by whom it is illuminated and made fruitful: Rev. 21: "The glory of God will illuminate it."
[87157] Then when he says "And," he assigns the reason on the part of the wicked; and regarding this he does two things. For he had said, "Do not be envious of the one who prospers in his way, of the man who commits injustices." First, therefore, he assigns the reason that their prosperity is not to be envied. Second, that their injustice is not to be envied, at "The sinner will watch." Regarding the first, he does two things. He proposes first the danger threatening the wicked. Second, the fruit of the just, at "The meek," because the opposite is better known through its opposite. Regarding the first, he does two things. First, he announces their destruction as regards themselves. Second, as regards their place, at "And you will seek." He says therefore, as regards themselves, "Yet a little while, and the sinner will not be." If he will not be, then he will not suffer eternal punishments. I respond: he will not be in the glory in which he now is, but in hell: Job 7: "He who descends to hell will not ascend, nor will he return again to his house, nor will his place know him anymore," because it is but a little while. It happens indeed that sinners are cast down in a short time: Eccl. 10: "Every dominion is a brief life." But even if they are in prosperity for the entire time of their life, still that time compared to eternity is nothing and is but a little: Hag. 2: "Yet one little while, and I will move heaven and earth." As for the place, he says, "And you will seek his place, and you will not find it." This "place" is expounded in three ways. First, the place means the opportunity. For someone is said to have a place when he could have an opportunity somewhere. Now the sinner has a place in this world, because it provides at least an opportunity for the testing of the just. But when this testing ceases, then he will have no place; and therefore he will be taken away from the just. Second, because sometimes someone does not cease sinning, and yet his place remains. But finally even his place will not remain, nor will it be found. Where is now the king of the Assyrians? Where is Nero? And finally all the kingdoms of the world will be emptied: 1 Cor. 15: "Then the end, when he hands over the kingdom to God the Father, when he has destroyed every principality and power and might." Third, according to Origen, the place of the sinner is that in which he rests, where temporal and earthly things are. Therefore his place is this world. But this will pass away: Lk. 21: "Heaven and earth will pass away," etc. And therefore, if we place our resting place in them, it will not endure.
[87158] Then when he says, "The meek," he sets forth the fruit of the just. This is twofold. Hence first he sets forth the fruit of riches. Second, of pleasures, at "And they will delight." For this is what people desire in this world, and both are promised to the just. He says therefore, "The meek," etc. By the meek he designates the just: for those are just who possess their heart in purity. And because nothing draws a person outside himself as much as anger, and meekness tempers it, therefore he calls the just "the meek." Jerome says "the gentle": Mt. 5: "Blessed are the gentle, for they shall possess the land," that is, the land of the living shall be given to them as a possession. Augustine, against Valentinus, says that Christ received nothing from the old testament with respect to promises -- which is evident from Mt. 5. In the old testament, however, temporal and earthly things were promised. Literally, the meek do inhabit this land, because those who attack others are themselves attacked. But the meek attack no one. Therefore they ought not rightly to be attacked by others. But specifically they will inherit that land of the living, as has already been said. Second, their delights are set forth, when he says, "And they will delight in the abundance of peace." For this peace is exceedingly delightful. He says, moreover, "in abundance," because there the peace is manifold; but here there are wars. For there is one kind of war against other people; but this will not exist there, because all will be at peace with one another: Is. 32: "My people shall sit in the beauty of peace," etc. Likewise, here there is war against the flesh, which desires against the spirit: Gal. 5: "The flesh desires against the spirit, and the spirit against the flesh; for these are opposed to each other," etc. But then they will have peace with each other: Job 5: "You shall know that your tent is at peace." Likewise, the will is divided against itself by various desires; but then it will not be divided, but united in the Lord: Ps. 75: "In peace his place has been made." Likewise, here there is war against God on account of sins: Is. 59: "Your sins or iniquities have made a division between you and your God"; but there all will have peace with him: Job 22: "Submit to him, and be at peace with him," etc.
[87159] "He will watch." Above he set forth one reason why the men of God ought not be indignant over the sinner, namely because his prosperity is not stable; here he sets forth another, namely that sinners cannot harm the just. And regarding this he does two things. First, he proposes the malice that they devise in their heart against the just. Second, their outward effort, at "They have drawn the sword." Regarding the first, he does two things, inasmuch as their interior malice is twofold. First, he shows that the wicked lie in wait for the good. Second, that they are disturbed against them, at "And he will gnash." He says therefore, "The sinner will watch the just man," to see if perhaps he might find something against him: Lk. 14: "And they were watching him." So sinners watch the good, lying in wait for them and perverting their holy endeavors. Those who turn the goods of the Church into evils lie in wait, etc. But against this it is said, Prov. 24: "Do not lie in wait, and do not seek wickedness in the house of the just," etc. Second, they are disturbed against the just man. For they say, Wis. 2: "His life is unlike that of others," etc. Hence, "He will gnash his teeth at him," that is, they will be moved to anger. He speaks after the manner of boars: Ps. 111: "The sinner shall see, and shall be angry": Acts 7: "They gnashed their teeth at him."
[87160] Then when he says, "But the Lord," he shows that this malice of theirs does not have its intended effect, because they are mocked by God. And regarding this he does two things. First, he sets forth the mockery. Second, its reason, at "For he foresees." He says therefore, "The Lord shall laugh at him," that is, he makes him or considers him laughable. And the reason is that the Lord sees him attempting great things, and yet knows that he is about to die immediately; and therefore he adds, "For he foresees that his day will come," namely at hand; and this is the day due to him, namely the day of condemnation: Job 21: "The wicked man is reserved for the day of destruction, and he will be led to the day of wrath." He speaks of this day here. Therefore you ought not be disturbed against them, says the Psalmist, because they cannot prevail against you.
[87161] Next, when he says, "The sword," he adds about the outward effort of the wicked; and regarding this he does three things. First, he shows their effort. Second, their intended goal, at "To deceive." Third, the outcome of this effort, at "Their sword." Regarding the first, he does two things, inasmuch as their effort against the good is twofold. First, he shows their effort through open persecution. Second, through fraudulent accusation, at "They have bent their bow." He says therefore, regarding the first, "Sinners have drawn the sword." By the sword is understood every kind of open persecution in deed: Lk. 22: "Shall we strike with the sword?" Persecution by word is also called a sword: Ps. 56: "Their tongue is a sharp sword." And this sword is the sword of the devil, who through the tongue of man kills many. This sword is in its sheath as long as it is in the heart; but when it is uttered, it is as though already drawn. One must therefore be on guard, first, that we not have it. Second, even if we have it, that we not draw it. Because if it is kept in the sheath, it first contracts rust, and eventually it is consumed and the hatred and the will to do harm grow cold. Regarding the second he says, "They have bent their bow." The bow strikes from afar, and the one drawing it is not seen, as the one striking with the sword is seen; and therefore the bow signifies treacherous persecution. Next he shows what they intend, when he says, "To deceive." Regarding this he does two things, inasmuch as they intend two things. First, they intend to deceive. Second, to kill, at "To slaughter." He says therefore, "That they may deceive," etc. To deceive is to act through a treacherous act: Job 12: "He himself knows both the deceiver and the one who is deceived." But, "the poor and needy." The poor man is one who has little; the needy man is one who lacks help. Or according to the Gloss: the poor man is one who does not suffice for himself; the needy man is one who is not sustained by another's help. And he says this because such persons have no one to come to their aid. The killing is designated by the sword, whether bodily or spiritually: Heb. 11: "They died by the slaying of the sword." The outcome of their effort, however, is that it will return upon their own head. And first he shows this regarding the sword, saying, "Their sword," etc. You draw the sword against another, and perhaps you do not strike him, because perhaps you cannot harm him; yet by that very act you are spiritually struck yourself: Prov. 1: "They themselves lie in wait against their own blood," etc. Second, regarding the bow; hence he says, "And let their bow be broken": Ps. 75: "There he broke the powers of the bows, the shield, the sword, and the battle." This will happen when their treachery is destroyed so that they cannot complete what they began: Job 5: "He frustrates the plans of the malicious, so that they cannot," etc.
[87162] "Better." Above, the Psalmist assigned the reason why we should not envy the wicked and their prosperity, drawn from their downfall; here, however, he assigns one drawn from the side of the just. And first he shows the dignity of the just. Second, he adds an admonition to pursue justice, at "Wait." Regarding the first, he does two things. First, he proposes his point. Second, he makes his proposition clear, at "For the arms." He says therefore, "A little is better," etc. His intention is to prove that the goods of the just surpass the goods of sinners. And thus those who have less do not envy those who have more; hence he says, "Better," etc., as if to say: it happens that the just man has little and the sinner has much. But which is better? He answers that the little of the just man is better: Prov. 16: "Better is a little with justice than great revenues with iniquity." The reason for this is that things that have the character of a good have it solely from the fact that they are useful for the end, and not for any other reason: for they are good only insofar as they are useful. But when they begin to be harmful, they are not good -- just as with medicine: if you take more than is necessary for health, it is no longer good. Now the things of the world are good insofar as they serve instrumentally for virtue. When therefore you have enough of them that they suffice for virtue, they are good; but if they lead away from virtue, they are evil. And therefore it is better to have a little of them with justice, because this is good, than much with injustice, because this is evil. And this is also to be understood of all other spiritual riches, namely, a little wisdom with justice, and so of the rest.
[87163] Then when he says, "For," he proves that it is better. The reason for this is threefold. First, from the perspective of durability. Second, of usefulness, at "He will borrow." Third, of virtue, at "The mouth of the just." Regarding the first, he does two things. First, he proposes the crushing of the wicked. Second, the stability of the good. He says therefore, "For the arms," etc. As if to say: therefore the few goods of the just are better than the many goods of the wicked, because they are stable, while the others are not. And this is what he says, "For the arms." The names of bodily members designate the powers or acts of those members. Therefore by the name "arm" is designated the operative power of a person; hence, "The arms of sinners will be broken," that is, their operative power will be destroyed: Job 38: "The lofty arm will be broken." But this arm is broken sometimes by God, sometimes by the devil, sometimes by both together. By God it is broken when one intends to harm the just and is impeded in his purpose: Job 5: "He frustrates the plans of the malicious, so that their hands cannot accomplish what they had begun." By the devil, however, when a person proposes to do good and is impeded by Satan: 1 Thess. 2: "We wished to come to you, but Satan hindered us" -- just as when someone proposes to give alms and is drawn back by greed. By both together -- by God indeed through authority, to test; and by the devil through execution: Job 1 and 2. Second, when he adds, "But the Lord strengthens," etc., he shows that the just are enduring, firm, and stable. He says therefore, "But the Lord strengthens the just." Although justice is a virtue and firmness of soul, it is nevertheless not in a person from himself; hence 1 Cor. 1: "Let no flesh glory in his sight; but of him you are in Christ Jesus," etc., up to "let him glory in the Lord." For a person in himself has been made weak: Ps. 6: "Have mercy on me, God, for I am weak." And therefore he needs to be strengthened by someone, especially by God, by whom he is indeed strengthened -- sometimes in temporal things, insofar as it is expedient for the just man's salvation; but in spiritual things, always, and this by interior grace. Likewise, by good words. Likewise, by good examples. Regarding the first: Rom. 1: "Of spiritual grace, to strengthen you." 2 Thess. 2: "May he encourage your hearts in grace and strengthen," etc. Ps. 50: "With a princely spirit strengthen me." Regarding the second: Ps. 118: "Strengthen me in your words": Acts 15: "With many words they consoled the brothers and strengthened them." Regarding the third: Lk. 22: "When you have turned back, strengthen your brothers": 1 Pet. 2: "Christ suffered for us," etc. And 1 Pet. 4: "Since Christ therefore suffered in the flesh," etc. Hence in 1 Pet. 5: "He himself will perfect, strengthen," etc. They are strengthened through the example of the cross, of which it is said (by Augustine, Commentary on this Psalm, Sermon 2, no. 4): for the cross is finished in punishment, but it endures in glory. From places of execution it has passed to the foreheads of emperors. Yet he who gave honor to his sufferings -- what will he do for his faithful?
[87164] Next, when he says, "The Lord knows," he makes his proposition clear. And first he speaks of the stability of the just. Second, of the crushing of the unjust, at "For sinners." Now the just are strengthened by God in two ways: first, their goods are made stable; second, they are cured of evils, at "They will not be confounded." But there is a twofold good, namely the good of the way and the good of the end; and in both the just are made stable. Regarding the first he says, "The Lord knows." Regarding the second he says, "And their inheritance." He says therefore, "The Lord knows": Heb. 4: "All things are naked and open to his eyes." But especially what is akin and familiar to him: 2 Tim. 2: "The Lord knows those who are his," and those whom he approves. And thus it is said here, "The Lord knows," that is, approves, "the days of the blameless." But Job 15 says: "Who is man that he should be blameless, and that he should be just?" etc. The response is that it is true that of himself no one is blameless, if by "blemish" is understood mortal sin; but through grace, they are. If, however, by "blemish" is understood original sin, then no one is blameless. These "days" can be understood in three ways. First, as the days of the present life; and although they are common to good and evil, yet the good make good use of them: Gen. 25: "He died in a good old age, advanced in years and full of days." But the wicked make bad use of them: Ps. 54: "Men of blood and deceit will not live out half their days." And because the days of the just are full and therefore approved, while those of the wicked are cut short and therefore not approved. Likewise, these days are evil and few, yet God knows them. Others are the works of virtue: Rom. 13: "Let us walk honestly as in the day"; and these are approved by God. Others are the days of eternity and justice; and these are the days of the just, known to God alone: Is. 64: "Eye has not seen, apart from you, what you have prepared for those who wait for you." The good of the end he shows when he says, "And their inheritance will be forever." That is called an inheritance in which there is the establishment and end of someone. The just have their end in an eternal thing: Ps. 15: "The Lord is the portion of my inheritance": Lam. 3: "My portion." And therefore their inheritance cannot fail. But the wicked place their end in worldly things: Wis. 2: "This is our portion," etc., and therefore it does not endure. And of these it is said, 1 Pet. 1: "Unto an inheritance preserved in heaven."
[87165] Then when he says, "They will not be confounded," he shows how the just are protected against evils. And this in two ways: for there is one kind of evil that is contrary to the good, and another kind of evil through the lack of good, at "And in the days of famine." He says therefore, regarding the first, "They will not be confounded in the evil time," that is, in the time of adversity: Am. 5: "The prudent man in that time will be silent, because it is an evil time." For the time is evil in two ways: either in the present -- and this is the time of adversity, which is evil; hence they will not be confounded in the evil time, that is, in the time of adversity. For the wicked are confounded in the time of adversity, not the good. For someone is confounded when he loses that in which he hopes; but when that in which he hopes remains, he is not confounded. In adversity, however, temporal things are lost, in which the good do not hope; and therefore they are not confounded in the time of adversity. Or regarding the future, on the day of judgment, on which the wicked will be confounded by the shame of their sins: Ps. 6: "Let them be confounded and greatly ashamed very quickly." But the just will be honored: Rom. 2: "To those who by patience in good works seek glory and honor," etc. Regarding the second evil, which is through the lack of good, he adds, "And in the days of famine they shall be filled." This is expounded in three ways. Literally, this can be expounded of temporal famine: for sometimes God provided that there was famine among the unfaithful, but abundance among the faithful, because the faithful shared with one another what they could have. Sometimes also God provides for the faithful so that they do not lack: Job 5: "In devastation and famine you shall laugh." So also Elijah was satisfied in the time of famine, 1 Kgs. 17. Yet for our testing, the necessity of famine is sometimes shown to have overtaken the servants of God. Hence the apostle says of himself, 2 Cor. 11: "In hunger and thirst," etc. Or because the servants of God, content with little, are satisfied: Phil. 4: "I know both how to be humbled and how to abound; in everything and in all things I have been instructed both to be satisfied and to hunger, both to abound and to suffer want." But the wicked want much and seek much; and therefore in the days of famine they will not be satisfied. This may also be expounded of the famine of the word of God. And in those days the just are satisfied with this: Mt. 5: "Blessed are those who hunger and thirst for justice, for they shall be satisfied." Or third, it is expounded of the famine that will be in the future life, where the just will be satisfied and the unjust will hunger: Is. 65: "My servants shall eat, and you shall be hungry." Origen, in the Gloss on Ex. 16: he who did not gather manna on the sixth day went hungry on the seventh day. Now is the sixth day; and therefore he who does not gather now will hunger then. Next, when he says, "For sinners will perish," he shows how the arms of sinners will be broken. And he sets forth three things. First, the fall of the wicked. Second, the order of falling, at "The enemies." Third, the manner, at "Like smoke." He says therefore, "For sinners will perish"; as if to say, therefore the just are preserved, because destruction is due only to sinners, but salvation to the just: Job 3: "He will crush many and innumerable, and will make others stand in their place." The order of falling is that they are raised on high so that they may fall more forcefully: Job 30: "You lifted me up, and as if setting me upon the wind, you dashed me mightily." And therefore he says, "But the enemies of the Lord, as soon as they are honored and exalted": Ps. 72: "You cast them down when they were lifted up." The manner is like smoke, because if it is scattered, it is not repaired. And this is what he says, "Failing like smoke they shall fail": Jas. 4: "What is your life? It is a vapor appearing for a little while."
[87166] "The sinner will borrow." Above he showed that the few goods of the just outweigh the many goods of the wicked by reason of stability; here he shows the same by reason of usefulness. And first he shows that the goods of the just are fruitful, but those of the wicked are the opposite. Second, he shows this by experience, at "I was young." Third, he draws his principal conclusion, at "Turn away." Regarding the first, he does two things, inasmuch as a twofold fruit comes to a person: one from goods possessed, another from works performed. Hence first he shows that the good are fruitful with regard to the first. Second, with regard to the second, at "Before the Lord." Regarding the first, he does two things. First, he sets forth the fruitfulness of the good and the opposite of the wicked. Second, he assigns the reason, at "Those who bless." Regarding the first, he does two things. First, he shows the unfruitfulness of the wicked. Second, the fruitfulness of the good, at "But the unjust." He says therefore, "The sinner will borrow." Let it be read first according to the surface of the text. There are two signs that someone is failing in temporal goods. One is when he needs to borrow: Deut. 28: "He will lend to you, and you will not lend to him." And therefore he says, "The sinner will borrow," that is, he will take a loan. The other sign is when someone has used up the loan and cannot repay it; hence he says, "And will not pay back": Sir. 29: "Hardly will he return half." And conversely, one sign of abundance is that one has enough to give freely; hence he says, "But the just man has mercy," that is, by mercy he freely assists those in need: Job 31: "From my infancy compassion grew with me," etc. The other sign is when a person is ready to repay what he owes; hence he says, "And will repay," namely his debt: Rom. 13: "Render to all what is due." But what is this that he says? Do the just always abound in earthly goods, and the wicked not? Indeed, the contrary seems true: Jas. 2: "Has not God chosen the poor of this world?" But God, according to this exposition, speaks according to the condition of the old testament, in which temporal goods are promised to those who keep the law, and evils to transgressors, so that at least through temporal things they might be drawn to spiritual ones. Yet in those goods certain spiritual promises are signified; and therefore it is necessary to expound it also with regard to those who in the old testament pertained to the new testament. It is therefore necessary to expound this more deeply: "He will borrow," etc. And it can be referred to a twofold loan. For a person borrows something from God, and something from the minister of God, namely from another person. Now every human being is called a sinner. He says therefore, "He will borrow," namely from God, because "What do you have that you have not received?" 1 Cor. 4. And this is like a loan, because God gives us all goods for this purpose: that through them we may grow in those things that pertain to the honor of God: Lk. 19: "And when I came, I would have exacted it with interest." And thus we repay him through thanksgiving. But God gave the sinner natural goods, and sometimes bestows temporal and spiritual goods; but the sinner does not repay through spiritual progress and thanksgiving: Is. 1: "I have nourished and raised up children, but they have despised me." From the minister of God, a person receives a loan. For prelates and teachers are like money-changers. Likewise, Lk. 19: "He called ten servants and gave them ten minas, and said to them, 'Trade until I come.'" Therefore they are merchants. The teacher therefore gives the people doctrine like money: Ps. 11: "The words of the Lord are pure words, silver tested by fire," etc. But he gives the words of the Lord, not his own. Now the good repay, because they do what they hear; but the wicked do not, because they do not fulfill by obedience: Ezek. 33: "They hear your words, and they do not do them." But the just man, whatever he has received from God, whatever it may be and in whatever way, expends it on another: 1 Pet. 4: "As each one has received grace, let him minister it to one another." And thus he will have mercy. Likewise, he gives thanks to God, and thus will repay: Ps. 115: "What shall I return to the Lord?" etc. The reason is assigned: "For those who bless." Here there are three senses according to the Gloss. Those who bless him, namely God, giving thanks in all things and following his commands, "shall inherit the land," namely of the living: 2 Cor. 9: "He who sows in blessings shall reap from blessings eternal life." Or according to the letter, "They shall inherit the land," that is, the promised land. And he speaks to the carnal people: Is. 1: "If you are willing and hear me, you shall eat the good things of the land." On the contrary, those who curse God -- not only in word, but in deed, or by giving occasion -- "shall perish": Ps. 1: "The way of the wicked shall perish." Origen expounds it differently: "Those who bless him," namely the just man, shall be blessed. For whatever is done to the just man, God accepts as done to himself: Lk. 10: "He who despises you, despises me." And Mt. 25: "What you did to one of the least of mine, you did to me." "They shall inherit the land" due to the just man: Mt. 10: "He who receives a just man in the name of a just man," etc. But "those who curse him," namely the just man, "shall perish": Gen. 27: "He who curses you, let him be cursed." But Jerome has it differently: "The sinner will fail, so as not to pay; but the just man has mercy and will repay. Those who are blessed by God shall inherit the land": Prov. 10: "The blessing of the Lord makes one rich." But the unjust, who are cursed by God, that is, punished, "shall perish"; and therefore they are barren: Gen. 3: "Cursed is the ground because of your work."
[87167] Then when he says, "Before," he shows the fruitfulness of the good with regard to works. In works, two things are shown. First, their prosperity. Second, their recovery, at "When he falls." But because prosperity comes from God's election, first it is shown that it comes from God who loves. Second, that it comes on the part of the beloved person, at "And he will desire his way." He says therefore, "Before the Lord the steps of a man will be directed," that is, by God the course of a person will be directed so that the person aims directly at the ultimate end. For this is not from the person himself: Jer. 10: "The way of man is not his own, nor is it for a man to walk and direct his steps"; but it is from God: Prov. 16: "It is for man to prepare his mind, and for the Lord to govern his tongue; all the ways of men are open to his eyes": Ps. 16: "Perfect my steps in your paths, so that my footsteps may not be moved." Now God directs the steps of a person in the way of truth to be known, so that he does not slip into error: Ps. 24: "Direct me in your truth, and teach me," etc. Likewise, in the way of justice, so that he turns from evil and does good: Ps. 26: "Direct me in a straight path," etc. Regarding the second he says, "And he will desire his way." This can be understood in two ways: so that it is said first: and the person directed by God will desire his way, namely God's way; as if to say, God so directs a person that he does not compel him, but makes him rightly choose the good and what is of God. Phil. 2: "He who works in us both to will and to accomplish." Or otherwise: and the Lord will desire, that is, accept and reward, his way, that is, our good works: Prov. 4: "What is on the right the Lord knows." Next, when he says, "When he falls," he shows the fruitfulness of the good in works with regard to their recovery; and regarding this he does two things. First, he sets forth the recovery itself. Second, he assigns its cause and reason, at "Because the Lord supports his hand." He says therefore, "When he falls." The direction of a wayfarer is such that sometimes he falls; but it belongs to the one who has reached the goal not to fall. Yet the wayfarer, even if he should happen to fall, God repairs him; and this is what he says, "He will not be dashed." Now this can be understood of a second fall, namely that of temporal adversity: 2 Sam. 1: "How the mighty have fallen! Do not announce it in Gath," etc. And thus the just man, if he falls, will not be dashed, because he bears it patiently: Jas. 1: "Patience has a perfect work," etc. But the sinner, when he falls, is dashed, because he is impatient. Or regarding the fall of venial sin, because there is no one who does not sometimes commit such a sin: Jas. 3: "In many things we all offend." And thus the meaning is: if he falls by this fall, he will not be dashed so as to sin mortally; hence it is said, Prov. 24: "The just man falls seven times a day and rises again." But if it is referred to the fall of mortal sin, by which the just man sometimes falls -- as David through adultery and homicide, and as Peter by denying Christ -- so sinners are dashed by their fall when, despairing, they refuse to return to repentance. Hence Eph. 4: "Despairing, they have given themselves up," etc. 2 Cor. 12: "I mourn many of those who sinned before and have not done penance," etc. But the just man is not dashed by despair, but returns to repentance; hence David says, "I have sinned against the Lord"; and it was said to him, 2 Sam. 12: "The Lord has taken away your sin." Likewise, Peter wept bitterly, Mt. 26. Mic. 7: "Do not rejoice, my enemy, because I have fallen; I shall arise." The reason that he is not dashed is that "the Lord supports his hand," namely the hand of strengthening grace: Ezek. 3: "The hand of the Lord was with me, strengthening me": Ps. 138: "And your right hand shall hold me."
[87168] Then when he says, "I was young," he shows by experience that the goods of the just are fruitful, but not those of the wicked. And he sets forth this long experience regarding two things. First, regarding the immunity of the good from evils. Second, regarding their progress in good, at "All day long." Regarding the first, he does two things. First, he shows their immunity from evil with respect to the just man himself. Second, with respect to his offspring, at "Nor his offspring." Regarding the first, he does two things. First, he sets forth the length of the experience. Second, the experience itself, at "I have not seen." He says therefore, "I was young." As if someone were to say to him: from where do you have all these things that you say about the goods of the just? etc. He answers: from experience, "I was young," etc. This can be expounded in two ways. First, regarding bodily age, according to which a person first flourishes in youth and afterward becomes old: Ps. 89: "In the morning let him flourish and pass away." But against this Augustine says: you, David, were always in your own land; and if in that land a just man was not forsaken, it is still not surprising if elsewhere one was forsaken. And therefore Augustine wishes that he speak in the person of the Church. And the Church has the age of childhood in Abel, of youth in the patriarchs, of maturity in the apostles, and of old age at the end of the world. He omits the two middle ages and sets forth the extremes; and thus it has been from the beginning of the world and will be until the end. And this distinction is set forth in Gal. 4. Or it can be understood of spiritual maturity, because as long as a person delights in childish and vain things, he is a child in mind; but when he delights in mature things, he becomes old. And this distinction is set forth in 1 Cor. 13: "When I was a child, I spoke," etc. "But when I became a man," etc. And therefore he says: whether in the state of childhood or in the state of old age, I judged this, namely that the just man is immune from evils, both as regards himself and as regards his offspring. Therefore he shows this, saying, "I have not seen the just man forsaken," as regards himself. If this is referred to temporal goods, it does not seem true, because of the just it is said, Heb. 11: "Destitute, afflicted," etc. I respond: it must be said that although temporal goods are withdrawn from them, they are nevertheless not deserted by God, because all of this works to their good, either for the sake of goods or to remove the cause of some evil, as Augustine says: Mt. 6: "Seek first the kingdom of God, and all these things," namely spiritual things, "will be added to you." This is true, but only if God sees it expedient for our salvation. Regarding his offspring he says, "Nor his offspring seeking bread": Ex. 20: "I am a jealous God, showing mercy to thousands of those who love me and keep my commandments": Lk. 1: "His mercy is from generation to generation upon those who fear him." And therefore, just as they themselves are not forsaken, so neither is their offspring. And this can be referred to temporal bread, with respect to the old testament; but according to the spiritual understanding, this bread is understood as participation in Christ, namely truth, wisdom, and justice: Jn. 6: "I am the living bread," etc. This is the bread that gives delights to kings, Gen. 49. And he says "seeking bread," because this bread is readily available to those who seek it. But against this: Abraham was just, and Isaac; but Ishmael and Esau, who were sons of the just, do not have spiritual bread. I respond: the Apostle resolves this, that the children of the promise are counted as the children of the just. Therefore the offspring is the one who imitates him. Hence both carnal children who imitate their fathers in good, and disciples who imitate their teacher, are spiritual offspring -- namely, those who imitate their teaching in practice. "All day long." Here he shows another sign of experience, or another piece of evidence, and says that another thing he has observed about the just man is that all day long, that is, throughout his entire life, he has mercy on the miseries of others, and lends, namely spiritual and temporal things: Ps. 111: "Happy is the man who has mercy and lends," whether in act or in readiness. And therefore, "His offspring will be in blessing": Gen. 22: "I will multiply your offspring like the stars of heaven," etc.
[87169] "Turn away from evil." Above, the Psalmist showed that the goods of the just are better with regard to fruit; here he breaks forth into an exhortation to pursue them. Regarding this he does two things. First, the exhortation is set forth. Second, the fruit is set forth, at "The Lord loves judgment." Justice has two parts: turning away from evil and doing good. And therefore he says, "Turn away from evil, and do good." These two parts of justice correspond to the precepts of the law; for justice is regulated by the law. In the law there are certain affirmative precepts, which are fulfilled by doing good; and there are certain negative precepts, which are fulfilled by turning away from evil. Likewise, through these two the natural inclination of the appetite is perfected, which has two objects: namely, the good and the evil, because the appetite naturally tends toward the good and shrinks from false evil. But he says, "Turn away from evil." Now there is a twofold evil. One that makes people evil, and this is truly called evil. Another evil that does not make people evil, namely the evil of punishment. The first is sin; and of this it is understood when he says, "Turn away from evil," that is, from sin: Eccl. 9: "Do not be jealous of a man in his sin." And he does not say that one should merely not do evil, because in this there is only negation; but rather "Turn away from evil," so that one may not even have the will to do it. Is. 1: "Cease to do wickedly; learn to do well." These two are frequently introduced in Sacred Scripture. Sometimes, however, the good is placed first, as in Ps. 44: "You have loved justice and hated iniquity." Sometimes the avoidance of evil is placed first, as in Is. 7: "That he may know to reject evil and choose good." And the reason is that there is a twofold order. One is the order of intention; and according to this order, the good should always be placed before the avoidance of evil, because one avoids evil in order to do good. The other is the order of execution; and according to this order, avoiding evil is commanded first, because we are all born children of wrath, and we cannot become just unless we expel evil. "And dwell forever and ever." Here the fruit of justice is set forth; as if to say, if you turn away from evil and do good, you will dwell -- but he does not say explicitly where, only for how long, "forever and ever." But the meaning is, "dwell," as it were, "dwell within." Sensible things are called exterior goods, because they are grasped by the exterior sense. Interior goods are spiritual and intelligible. When therefore he says "dwell," he means that you will dwell within the possession of spiritual goods: Song 1: "The king led me into his storerooms." And he says, "forever and ever," that is, in perpetuity: Ex. 15: "You will bring them in and plant them," etc. "For the Lord loves judgment." Here the reason is given why one should dwell forever and ever; as if to say, therefore one will dwell, because this has been established by divine judgment. He proves this, namely that one dwells always and willingly, because "the Lord loves judgment": Is. 61: "I am the Lord who loves judgment." And what is said here is introduced for a twofold reason: because it is thus the reason for what he says, "Turn away from evil," etc., namely, so that you may be an imitator of God, because the Lord loves judgment; and this is to turn away from evil and to do good. Or it is referred to this: "Dwell forever and ever," because this is just. And God loves judgment. For it is just that if a person does not wish to leave God, he should not be left by God, who is eternal. And therefore the just, who wish to be with him, will not be left by him. And therefore he says, "He will not forsake his saints." And from this it follows that "they will be preserved forever," because he is eternal and powerful: Ps. 11: "You, O Lord, will keep us and guard us," etc. Is. 33: "The ropes will not be broken."
[87170] "The unjust." Here the form of the judgment is set forth, which will be for the good and the wicked. First, therefore, he sets forth what will be given to the wicked in judgment. Second, what to the good, at "The just." Upon the wicked he will send punishment, because "the unjust will be punished": Sir. 21: "In the end of them," namely of sinners, "are hell and darkness and punishment": 2 Thess. 1: "They will pay the penalty of eternal destruction." Likewise, extermination, because "the offspring of the wicked will perish." Here he speaks according to the estimation of people. For the wicked, when they die, believe that at least they live on in their children. But he says that their offspring will perish, that is, either carnal children who properly imitate their wickedness, or followers of the false teaching of certain ones, like the offspring of Arius. But to the just he will render two things: against punishment he will give reward; hence he says, "But the just shall inherit the land," as if possessing it by inheritance: Ps. 68: "They shall acquire it by inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope." Against extermination, an inheritance, because "they shall dwell upon it forever and ever," that is, in this land of the living they will always be.
[87171] "The mouth of the just shall meditate." Here he shows that the goods of the just are greater with regard to the exercise of virtue, because the unjust have a mouth prone to evil. First, therefore, he treats of the spiritual goods of the just. Second, of the perversity of the wicked, at "He watches." Regarding the first, he does two things. First, he sets forth the spiritual goods in which the just excel. Second, he sets forth the fruit of those goods, at "His steps will not be supplanted." Spiritual goods consist in two things: namely, as they are in the mouth and as they are in the heart. In the mouth of the just there is nothing but good and truth: Eph. 4: "Putting away falsehood, speak the truth." Now there is a twofold truth, and both yield rewards for the just man. The first concerns divine things. The second concerns human things. Regarding the first he says, "The mouth of the just shall meditate wisdom." But this does not seem well said, because to meditate is an act of the heart, not of the mouth. The response is that "he shall meditate," that is, he will speak what he has meditated, or he will chant. And some meditate on wisdom in various ways. Some meditate on Christ, who is the wisdom of God the Father, at least by believing: Deut. 4: "This is your wisdom and understanding before the peoples." Some by learning with the intelligent: Sir. 6: "If you love to listen, you will be wise." Some by singing psalms about it: Col. 3: "Singing in your hearts to the Lord": Prov. 31: "She opened her mouth to wisdom, and the law of clemency is on her tongue." But the mouth of the just man will meditate on wisdom by teaching: 1 Cor. 2: "We speak wisdom among the perfect." Now Origen says: the unskilled have a most wicked fault, in that they call superfluous those who devote their efforts to learning; imitating the vocabulary of things, they despise their study, approving their own loquacity, sloth, and ignorance. Regarding the second he says, "And his tongue." This is expounded in three ways. "His tongue will speak judgment," that is, he will utter speech with judgment and discretion: Ps. 111: "He will arrange his words in judgment": Sir. 21: "The words of the prudent will be weighed on the scale." In another way, as it refers to judges: because the judge, or the mouth of the just, or the tongue of the judge, speaks just judgment in sentencing. Or the tongue of the just man will speak of the judgments of God and will convert sinners to repentance from the consideration of divine judgment: Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquities." But why does he speak in the future tense, "will meditate" and "will speak"? The response is that he speaks in the future to designate the continuity of the meditation; as if to say, he continually speaks and meditates. Or he says this about the future because now we can speak only a little about wisdom, but in the future we will be able to meditate on great things about wisdom and to speak more about the judgments of God. But it happens that someone does not have in his heart what he speaks with his mouth: Mt. 15: "This people honors me with their lips, but their heart is far from me." Not so with the just man: but as he speaks, so he has in his heart, because he has the law of God fixed in his memory through meditation and in his will through love. For this reason he says, "The law of his God is in his heart," that is, he speaks and meditates on the law and judgment. And therefore, "His steps will not be supplanted." And here he sets forth the fruit of good works, that they will not fail or be defrauded, because he who has Sacred Scripture and the law of God in his heart is not deceived by the devil: Ps. 118: "In my heart I have hidden your words, that I might not sin against you." For the law is a lamp; and therefore those who know it do not stumble.
[87172] "The sinner watches." Here he treats of the scheming of the wicked. And first he sets forth the thoughts of the wicked against the good. Second, the defense of the good. He says therefore, "The sinner watches the just man," namely treacherously, looking for how he might harm him. Ps. 21: "But they watched." Prov. 24: "Do not lie in wait and seek wickedness in the house of the just." "And he seeks to kill him." Here his cruelty or intention is shown. Prov. 1: "His feet run to evil, and he makes haste," etc. Wis. 2: "Let us condemn him to a most shameful death." But the just are defended. First, because they escape their persecution; hence he says, "But the Lord will not leave him in his hands," because although for a time the wicked have power over the just, it is not forever. Ps. 124: "The Lord will not leave the rod of sinners over the lot of the just," etc. Second, because they are freed by divine judgment. Hence he says that not only are they freed here, but they will not even be condemned. "When he is judged," that is, for the just man, that is, for the benefit of the just man. Or, "for him," that is, the sinner, he will be condemned. Mt. 12: "They will rise up in the judgment," that is, for condemnation.
[87173] "Wait." The Psalmist has said much in the foregoing to commend the just and to bring down the wicked; and he has directed all of this to the end that we may follow justice and turn away from evil. Here, however, he introduces an exhortation to justice. Justice is observed in two areas: namely, in those things that concern God, and in those that concern one's neighbor. Regarding this he does three things. First, he proposes the exhortation; second, he shows the reward, at "And he will exalt you"; third, he proves something he proposed, at "I saw the wicked." He directs the exhortation toward God. First, through expectation; second, through obedience. He says therefore, "Wait for the Lord," where he says two things. First, that if you suffer some trouble, do not immediately despair or be disturbed against God, but wait until he comes to your aid. Ps. 39: "Waiting I waited for the Lord, and he attended to me." And thus he exhorts to patience. Second, he exhorts to long-suffering; as if to say, if you have not yet been rewarded for your good deeds, do not be broken, but wait for the reward. Hab. 2: "If it delays, wait for it," etc. Jas. 5: "The farmer waits for the precious fruit of the earth, bearing it patiently." "And keep his ways." Expectation is in the midst of evils; keeping is in the midst of goods. Therefore keep his ways, namely of charity and of the commandments, and guard them with diligence. Prov. 4: "With all watchfulness, guard," etc. Job 23: "My foot has followed in his steps; I have kept his way." Ps. 118: "I will search out your law," etc. "And he will exalt you." Here the reward or fruit is set forth. This is the fruit of the good, that they be exalted by him. Sir. 15: "He will exalt him among his neighbors." Wis. 19: "In all things you have honored your people." And for what purpose? "That you may inherit the land." It is remarkable what he says: since the earth is the lowest thing, how will he exalt, so that you may take it? And it must be said that the land of which he speaks is the land of the living; and this is on high, as it were the stability of eternal and spiritual goods. And one does not reach it as long as the mind lies in the depths; rather, one must be exalted. Is. 58: "I will raise you up above the heights of the earth." Or it can also be understood of this earth. Therefore those inherit the earth who have dominion over the earth; and such are those who have their heart raised above the earth, because they do not have their heart pressed down to the earth, as do the slaves of the earth and those possessed by the earth. And therefore, in order to inherit it, they must be exalted. Prov. 4: "You will be glorified by her when you embrace her," etc. "When sinners perish, you will see." They will rejoice over the destruction of the wicked. Ps. 17: "The just man will rejoice when he sees the vindication," etc. Job 22: "The just will see and rejoice." But not on account of the destruction of the wicked, because God does not rejoice in it. Wis. 1: "He does not rejoice in the destruction of men"; but over divine justice. Is. 66: "They shall go out and see the corpses of the men who transgressed against me." Likewise over the divine mercy shown to them, by which they were freed from evils, or from the punishments of the damned. And to see this, one must also be exalted, because if you are caught below, you will not see their destruction. Ps. 72: "This is a labor before me," namely the deeds of sinners, "until," etc.
[87174] "I saw the wicked." Here he proves two things regarding the destruction of sinners. First, he sets forth their prosperity; second, their destruction. Hence he says, "I saw the wicked," that is, any sinner, "highly exalted," that is, above the condition of his status and above other people in worldly standing. Job 21: "Why do the wicked live, grow strong, and increase in riches?" etc. "And raised up like the cedars of Lebanon." Here there is a double reading. Either "above the cedars of Lebanon," which among all trees has the greatest height; as if to say: I saw him excellently above others. Eccl. 10: "The fool" -- that is, the sinner -- "placed in high dignity." Am. 2: "His height was like the height of the cedars, and he was strong like the oaks." But why do the wicked live? There is a twofold reason. One, because sometimes the wicked are raised up on account of the sins of the people. Job 34: "He makes a hypocrite to reign on account of the sins of the people." And therefore the wicked are, as it were, scourges of God upon the people when they rule. Is. 10: "Woe to Assyria, the rod of my fury, and the staff itself." Another reason is that the wicked, when they rule, may perish more grievously. Job 30: "You lifted me up, and as if setting me upon the wind, you dashed me mightily." Hence sometimes in the very thing they most desire, they are most cast down. Another reason is for the instruction of the just, so that they may not greatly esteem these temporal things, which both the good and the wicked have, as Augustine says. Job 21: "Yet their goods are not in their hands," as are the goods of the soul. "I do not care about them." Likewise, so that they may be justly condemned who abuse the goods given to them. Is. 1: "I have nourished and raised up children," etc. Or this can be referred to the heretic, who is raised up in his own opinion. And finally he says, "And I passed by." Here first he shows the downfall of the sinner; second, he shows the destruction of his place. He says, moreover, "I passed by." He does not say, "He passed by," but as if to say, I myself passed by through contemplation. Ex. 3: "I will go over and see." As long as a person fixes his eye on the things of the world, it seems to him that the wicked are powerful; but when he passes in mind to spiritual things and the judgments of God, he counts them as nothing. Hence, "I passed by," through conversion, because as long as someone is worldly in affection and body, the things of the world please him; but when in affection he passes beyond them, he counts as nothing those who abound in worldly things. Ps. 14: "He is reduced to nothing," etc. And therefore holy men are considered proud, because they do not esteem or regard people on account of riches or dignities, if virtues do not accompany them. Hence it follows, "And behold, he was not," even in the present, because the just man counts as nothing the glory of sinners, which seems to be something. 1 Macc. 2: "The glory of a sinful man is dung and worms; today he is exalted and tomorrow he will not be found." Jer. 4: "I looked upon the earth," that is, upon earthly glory, "and behold, it was empty and nothing." Or according to Origen, "he was not," because when a person is elevated to divine things, he is conformed to the divine intellect, and things that are future are to him as though present. Hence he who sees that the time of this life is short sees the damnation of the wicked as though present. 1 Cor. 1: "God chose the things that are not, to destroy the things that are." Hence he says, "I sought him, and his place was not found," that is, his dignities, or his household and his home. As if to say: not only he himself, but everything that pertains to him, is destroyed. Job 20: "The eye that had seen him will see him no more, nor will his place behold him any longer." Or "his place," that is, the world in which he rests, because the world passes away and the desire of it. 1 Cor. 7: "For the form of this world is passing away."
[87175] "Guard innocence, and see equity." Here he exhorts to the justice that is toward one's neighbor; and regarding this he does three things. First, he sets forth the exhortation; second, the reward, at "For there are"; third, he expounds what he said, at "Salvation." A person should do two things for his neighbor: first, not harm him; second, render what is due. Regarding the first he says, "Guard innocence," harming no one. Job 22: "The innocent man will be saved; he will be saved by the cleanness of his hands." "And see equity." Another reading has "straightness," that is, rectitude and justice; "see," that is, judge: Job 6: "Judge what is just." "For there are remnants for the peaceful man" -- this is the reward of the just. Origen says that when the spirit is separated from the flesh, the bones of a person are called remnants; and so when the soul departs, what remains, namely the body, is called remnants. And therefore not only will he be rewarded in soul, but his body also will be brought to immortality. 1 Cor. 15. Or "remnants" means whatever remains for a person after this life, which are many; as if to say: it will not end in this life, but even at the end of life there are other goods. Hence another reading has, "The end of his life is peace." Next he sets forth the condemnation of the wicked. The wicked have two things. First, they themselves perish; second, they leave nothing behind them. Therefore he says, "But the unjust will perish." Job 4: "Because no one understands, they will perish forever." "And together the remnants of the wicked will be destroyed." 1 Cor. 2: "Which will perish with them in Gehenna." Or "remnants," that is, all that they had -- namely, riches that perish, fame that rots, offspring that will perish. Job 22: "Has not their prosperity been cut off, and will not fire devour their remnants?" "But the salvation of the just." He proves that the remnants of the just are saved. And first he shows in general what they are; second, he shows the order of obtaining them; third, the cause of this salvation. There are two things in the remnants: salvation in goods and deliverance from evils. Regarding the first he says, "But the salvation of the just is from the Lord" alone, in whom they hope, and from no other. Origen says, "with the Lord"; as if to say, in no created thing, but in God alone. Is. 45: "Israel is saved in the Lord with an eternal salvation." Regarding the second he says, "And he is their protector in the time of tribulation," namely the present time, so that they may not even be physically crushed. 1 Cor. 10: "He will also provide with the temptation a way of escape, so that you may be able to endure," whether on the day of judgment or at death. Nah. 1: "The Lord is good and strengthening in the day of tribulation, and he knows those who hope in him." The order is fourfold. First, he assists them in doing good. Hence, "He will help them," that is, he will cooperate. Ps. 120: "My help is from the Lord." Is. 28: "All our works you have wrought in us." "And he will free" them, namely from evils, "and deliver them from sinners," either as regards the present state, when the just are freed and do not follow the ways of sinners. Ps. 1: "Blessed is the man who has not walked," etc. Or on the day of judgment, when he will separate the sheep from the goats. Or from the demons at the death of each person, because then the demons come seeking whether they may find something of their own. Jn. 14: "The prince of this world comes." And the final salvation, because "he will save them." And the cause is "because they have hoped in him," because this salvation is due to those who hope.
Commentary on Psalm 37
[87176] Above, the Psalmist implored divine help against persecutors, at "Judge"; he also showed their wickedness, at "The unjust one said"; he taught us to despise the prosperity of the wicked in the preceding Psalm, "Do not be envious"; but in this Psalm he confesses that he is afflicted on account of his sins. Concerning this he does two things. First, he sets forth his affliction. Second, his caution for the future, at "I said, I will guard." The title: "A Psalm of David, in remembrance." Augustine added "in remembrance of the Sabbath," but this is found neither in the Hebrew nor in Jerome. And it should be known that this is the third of the Penitential Psalms, and the distinctions of the Psalm refer to the various acts of penance and the remembrance of sins. And therefore he says "for remembrance," namely of sins. Is. 38: "I will recount to you all my years in the bitterness of my soul." But if "Sabbath" is added, it pertains to the purpose of this remembrance, namely why one ought to afflict oneself and remember, that is, on account of the Sabbath, that is, on account of the promised rest. Is. 58: "If you turn away your foot from the Sabbath, from doing," etc., up to "you shall call the Sabbath a delight," that is, a delightful rest. The Psalm is therefore divided into two parts. In the first he asks for mercy. In the second he sets forth his misery, at "For your arrows." Mercy is sought from a judge whose punishment is feared. A judge first reproves with words: Ps. 49: "I will reprove you." Afterwards he corrects with deeds. The Psalmist therefore does not ask not to be reproved, but that it not be in fury; hence he says, "O Lord, do not reprove me in your fury." Fury and anger in God do not imply agitation, because Wis. 12: "He judges with tranquility." But they are said of God with respect to their effect, because a furious person does not spare. Hence he asks to be corrected, but not in anger; therefore he says, "nor in your wrath correct me," because, as is said in Prov. 6, "the zeal and fury of a man will not spare in the day of vengeance." Hence he reproves in fury when he does not spare, as in Mt. 25: "I was hungry and you did not give me to eat," etc. Likewise, "Depart, you cursed, into everlasting fire." Hence, I ask to be corrected, but not in fury. Second, he treats of the punishment of the judge. And there is a twofold punishment. One is unto destruction, and this is infernal; and he asks that this not be inflicted upon him, when he says, "O Lord, do not in your fury," etc. The other is unto correction; and he asks that this be inflicted upon him. But he asks that he not be corrected in wrath, at "nor in your wrath," that is, with a grave punishment, "correct me." Jer. 10: "Correct me, O Lord, but yet in judgment, and not in fury."
[87177] "For your arrows." Mercy has no place except where there is misery. And therefore concerning this he does two things. First, he commemorates his manifold misery. Second, he asks for divine help, at "Do not forsake me." He shows the misery, first, which he suffers from above, namely from God inflicting it. Second, he shows the misery which he suffers from within, namely from a remorseful conscience, at "There is no peace." Third, from without, namely from men despising him, at "My friends." Concerning the first he does two things. First, he sets forth the divine striking. Second, the effect of the striking, at "There is no soundness." Here he speaks so as to refer in one way to the striking of tribulation which God sends, and in another way to the stirring of contrition. In the first way these three things are fitting. The striking is grievous for two reasons: namely, because it penetrates to the innermost parts, and because from this a person is converted. And with respect to this it is said, first, that it reaches even to the innermost parts; hence he says, "Your arrows," that is, your striking, "are fixed in me," namely even to the interior. Job 6: "The arrows of the Lord are in me, whose indignation drinks up my spirit." Second, because such strikings do not pass quickly, but remain; hence he says, "You have set firm your hand upon me." Is. 30: "The passage of the rod shall be established, which the Lord shall cause to rest upon him." Heb. 10: "It is a fearful thing to fall into the hands of the living God." Third, because they are grievous; and this is the reason for what he says, "not in fury," because I am already sufficiently struck with arrows. "There is no soundness." Here he sets forth the effects of the striking. "My flesh is disordered," subjected to corruption and infection. Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good." In another way, it can be understood of the commemoration of contrition; and thus he assigns the reason why he does not wish to be punished by God. "For your arrows." The arrows of God are the words of God: Is. 49: "He made me like a chosen arrow." But when a sinner hears the words of God, and they are fixed in his heart, then he stores them in his heart; and yet he is not compunged by them, and from this he is deserving of fury, because he was not compunged by the words of God. But as Gregory says, the tongue of the preacher labors in vain outwardly, if the power of the Redeemer does not work inwardly. And therefore it is necessary that the hand of God fix these arrows even to the innermost parts; and therefore he says, "You have set firm your hand upon me." "In my flesh": Gal. 5: "The flesh desires against the spirit," etc. When the flesh has soundness, the spirit is infirm; and conversely, namely when the spirit is sound and strong, the flesh is infirm, because everything that pertains to the flesh is weakened. Ps. 108: "My flesh is changed on account of the oil." The effect, therefore, of the word of God sent or fixed within, is that it withers the concupiscence of the flesh. Col. 3: "Mortify your members," etc. Origen says, according to the first exposition, "from the face," that is, from the consideration of your wrath, because through your words the wrath of the future judgment is considered. And from this the flesh withers. "And there is no peace in my bones." Here he shows interior misery, that is, sin, on account of which he suffers tribulation. As if to say: the soundness of the flesh is taken away before the consideration of your wrath; but recognizing my sins, even the spirit is shaken; hence he says, "There is no peace in my bones," that is, in my spirit. Is. 57: "There is no peace for the wicked, says the Lord." And this, "from the face of my sins," that is, before the multitude and gravity of sins I cannot have peace of mind. But do you have tribulation? And he says that he does. Hence he set forth what he has. And first he sets forth sins. Second, the lack of peace. Three things aggravate sins: namely, the multitude of sins, their gravity, and their repetition, because if one sins frequently, it is grave. He says therefore regarding the first, "For my iniquities have passed over my head." This is a mode of speech. By "iniquities" is signified the multitude of sins, because just as water overwhelms a man, so sins submerge a man. And water does not do this unless it rises so much that it exceeds the head. As if to say: they have multiplied to such a degree that they have risen above my head. Ps. 68: "I am stuck in the mire of the deep, and there is no standing." 2 Chr. (last chapter): "I have sinned beyond the number of the sands of the sea, and my sins are multiplied." And he says, "above my head," that is, above my mind drawn into consent to sin. Man relates to sin in three ways. Sometimes he is only in concupiscence, and the mind resists; and then it does not reach the head. Sometimes he consents, but from passion; and then although it reaches the head, it does not pass above it. But when "they rejoice that they have done evil and exult in the worst things" (Prov. 2), then iniquities pass above the head. Regarding the second he says, "Like a heavy burden they weigh upon me." For sins are said to weigh down, because they press down in the manner of a heavy thing. The more a man is pressed down, the more he recedes from God. Zech. 1: "Iniquity sits upon the talent." Is. 1: "A people heavy with iniquity." Another reading has, "It has lifted up on high," because sometimes grave sins lead to contempt, and "the wicked man grows proud when he has come to the depth of sins" (Prov. 18). Regarding the third he says, on account of relapse: "My sores have rotted and become corrupt." A scar is left from a wound; and so also when someone has sinned and his sin has been forgiven, but there is still a proneness to sinning, it is like a scar from a wound. But sometimes God heals it through satisfaction and the exercise of good works. Jer. 30: "I will form a scar over you, and I will heal you of your wounds." But sometimes we do not guard ourselves well; and just as through the incompetence of a physician, sometimes the illness generates putrefaction within and corrupts the member, so it is with a sinner: because when sin is not cured through correction or through penance, putrefaction develops within, that is, delight in past sin, and one consents to something similar. Joel 1: "The beasts have rotted in their dung." From this follows corruption, when sin proceeds into act. Or corruption is when they are not only putrefied in themselves, but exhale through infamy to others, "from the face of my folly." A physician, when he heals, sometimes through his own incompetence lets the wound become putrid; so from the folly of a man who does not know how to guard himself well, he suffers relapse. Prov. 14: "Those who work evil go astray."
[87178] "Wretched." Above the Psalmist said, "There is no peace in my bones," and he showed what his sins are, that they are many, grave, and repeated; here he treats of the removal of peace. And concerning this he does two things. First, he sets forth the restlessness against peace. Second, he sets forth the remedy of consolation and hope, at "O Lord, before you." He shows the restlessness of his soul in two ways. First with respect to dejection, and with respect to the irascible power. Second with respect to the dejection of the heart, which pertains to the stirring of the concupiscible power, at "all day long." Concerning the first he does two things. First, he sets forth the cause of dejection. Second, the dejection itself. The cause of dejection is that "I am made wretched," that is, I recognize my own wretchedness. Wretchedness is opposed to happiness, and therefore it consists in contrary things. Human happiness consists in the things of the world. Ps. 143: "They have called that people blessed who have these things." True happiness consists in cleaving to God; and therefore it follows: "Rather, blessed is the people whose Lord is their God." Therefore one is wretched by the fact that one is turned away from God through sin. Prov. 14: "Sin makes peoples wretched." This man, therefore, knowing himself to be separated from God through sin, considers himself wretched; and from this his soul is said to be dejected. Hence he says, "I am bowed down." This bowing down can refer to the depression of the soul on account of the heaviness of sin, because sins act like a heavy burden that bows a man down and makes him look at the ground; so sins make one look at lower things and do not permit one to tend upward through affection. 2 Chr. 36: "I am bowed down with many iron chains." Or it can refer to humility; as if to say, I am bowed down on account of humility, because when a man recognizes his sin, he does not have lofty thoughts. Lk. 18, concerning the publican, who would not lift his eyes to heaven. And this bowing down should not be momentary, but throughout one's whole life; hence he says, "unto the end," namely of life, as long as the corruption of the body endures. Rom. 7: "Wretched man that I am, who will deliver me from this body of death?" Next he treats of the sorrow of the heart, and he does three things. First, he sets forth the sorrow. Second, the cause of the sorrow. Third, the magnitude of the sorrow. He says therefore: not only am I humbled against pride, but I am also saddened, against the delight of sin; and this is good sorrow. 2 Cor. 7: "For sorrow that is according to God is good." And he touches on two things concerning sorrow. First, that it must be continual; hence he says, "all day long." Rom. 9: "Continual sorrow in my heart." Ps. 6: "I will wash my bed every night." Jer. 9: "And I will weep day and night for the slain of my people." Augustine: "Let him always grieve, and rejoice over his grieving." Second, because there is a kind of sorrow that swallows up and leads to despair. 2 Cor. 2: "Lest perhaps such a one be swallowed up with excessive sorrow." There is another that is oppressive, and this is sloth, which so casts down that it does not permit one to do good. But the sorrow of the penitent is not like this, but is accompanied by hope and the exercise of good works; hence he says, "I walked about," that is, I was making progress in life and good works. Progress in good is an entering in, because the spiritual goods toward which a good person tends are interior. Phil. 3: "Forgetting what lies behind" (that is, temporal goods, toward which sinners tend, which are exterior), "I stretch forth to those things which are ahead." Prov. 4: "I will lead you by paths of equity, which when you have entered, your steps will not be straitened." "For my loins are filled with illusions." Here is set forth the cause of the sorrow. According to the Gloss, it is explained that by "loins" is understood the soul. And he says "loins" because there is where delight resides. "And there is no soundness in my flesh," to show that he is infirm both within and without. But it is better explained otherwise, that he is afflicted through sin when he recognizes his wretchedness. And wretchedness is especially recognized in the corruption of sensuality. Rom. 7: "I see another law in my members warring against the law of my mind." And he adds, "Wretched man that I am, who will deliver me from this body of death?" As if to say: therefore I know myself to be wretched and am saddened, because my loins are filled with illusions. Literally, carnal delight fills me with illusions, because the Devil uses our sensuality as an instrument, and where he sees us weak, there he attacks us. Prov. 14: "Sin mocks the foolish." But these illusions of various things arise from a twofold cause. Sometimes from corruption, because the flesh always seeks what is agreeable to it, as far as it is concerned; and unless the spirit restrains it, it must take delight in them; and it is impossible for the spirit always to be watchful; and therefore it must be deluded. Sometimes such illusions arise from one's own spirit, namely when someone frequently introduces into himself carnal thoughts; and this is at first a venial sin; then, if he consents, it becomes mortal. And he recognizes this, not as from the flesh, but from himself; hence he says, "There is no soundness in my flesh." Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good."
[87179] "Afflicted." Here he sets forth the magnitude of the sorrow. And first he sets forth such magnitude. Second, he sets forth a sign of it, at "I roared." He posited two things regarding sorrow. The first, that he is saddened. The second, that he is bowed down. By the first he designates sorrow; by the second, dejection; and he must repeat these two here. With respect to his being bowed down, he says "humbled." With respect to his being saddened, he says "afflicted"; and both "exceedingly," and this on account of the magnitude of the evil he had incurred, because sin is the greatest evil. And therefore he is afflicted with many pains. Likewise, on account of the loss of a great good. Jer. 2: "See and know how evil it is to have forsaken the Lord," etc. Likewise, according to Origen, on account of the change of state from the state of grace and virtue to the state of sin. Boethius: "A great kind of unhappiness is to have been happy." Job 29: "Who will grant me that I might be as in the months of old, according to the days in which God watched over me?" A sign of great sorrow is roaring; therefore he says, "I roared from the groaning of my heart." Roaring is said to be the voice of beasts, namely of the lion and the bear, on account of the vehemence of pain or hunger. Hence roaring is vehement weeping. Job 3: "Like rushing waters, so is my roaring." Hence, "I roared," that is, I wept most bitterly. But it sometimes happens that someone weeps outwardly, yet not from interior emotion. But I do not weep in this way; rather, this roaring proceeds from the groaning of my heart. Lam. 1: "Many are my groanings, and my heart is sorrowful." Is. 59: "We shall all roar like bears."
[87180] "O Lord, before you is all my desire." Here is set forth the remedy of consolation. And first he shows that in God alone is the remedy of his consolation. Second, he shows that this is necessary for him, because he has nothing in himself from which to take comfort, at "My heart." Hos. 13: "Your destruction is from you, O Israel; only from me is your help." Now there is a twofold sorrow. A certain sorrow leads to despair, and this removes desire and groaning, because both of these occur in secret; therefore desire and interior groaning are known to God. Hence he says, "O Lord, before you is all my desire." Before you, that is, approved is what I desire, and therefore I hope to receive it through you. Prov. 10: "The desire of the just shall be given to them." Ps. 9: "The Lord has heard the desire of the poor." In another way, "before you," that is, it is known to you, who search hearts. 1 Sam. 16: "God looks upon the heart." Prov. 15: "Perdition and Hell are before the Lord; how much more the hearts of the children of men?" In another way, "before you," etc., that is, my desire is to be before you. Ps. 41: "My soul thirsted," etc. "And my groaning is not hidden from you," that is, you approve it, or you know it. Ex. 3: "Seeing I have seen the affliction of my people," etc.
[87181] "My heart is troubled." Here he shows the necessity that his consolation be from God, because there is nothing in him from which he can take comfort. There are three things in a person: namely, the intellect, the will, and the executive power. The intellect directs, the will commands, the power executes; and these three fail in me. Because "my heart," that is, my affection, "is troubled," that is, stirred by sorrow and agitation. Ps. 59: "You have moved the earth and troubled it," etc. Or it is troubled with solicitude for the world. Likewise, "my executive power has forsaken me," which I had before sin. Or he speaks in the person of the human race. The power which I received in the first parent, so as not to have interior or exterior corruption, has forsaken me on account of sin. Is. 50: "There is no strength in me." "And the light of my eyes is not with me," that is, my reason and mind are deprived of the light of reason, by which they avoid evil and do good. Or, "the light of my eyes," that is, God, "is not with me" on account of sin, because "your sins have hidden his face from you." Is. 59.
[87182] "My friends and my neighbors." Above, the Psalmist diligently set forth the misery which he suffers from above and from within; here, however, the misery which he suffers from his equals. Concerning this he does two things. First, he shows what he suffers from men. Second, for what reason, at "But my enemies." Concerning the first he does three things. First, he sets forth the evils which he suffers from men. Second, he shows his patience under them, at "But I." Third, he shows the cause of his patience, at "Because in you, O Lord." He shows, then, that he is afflicted by every kind of person; and beautifully so, because he shows first that he suffers affliction from friends. Second, from enemies, at "And they used violence." Friends afflict in two ways: by persecuting and by abandoning, because from the very fact that they do not help, they afflict. "And those who were near me." Moreover, there is a twofold kind of friends. Some are friends only, and strangers. Others are friends and relatives; and he says he is afflicted by both. Regarding the first he says, "My friends." And it can be understood either in the person of Christ, who in this Psalm sometimes speaks for himself, sometimes for his members; or in the person of the penitent. If it is read in the person of Christ, it is clear that the Jews, who are his neighbors, were adversaries to him; hence he says, "drew near and stood against me." Or in the person of the penitent; and then, as Origen says, someone in the world is among sinners, and as long as he is in sins they show him friendship; but when he leaves the world and sin, then sinners oppose him. Hence he says, "My friends," that is, those who were previously friends. Sir. 6: "There is a friend who turns to enmity." "And my neighbors," that is, those joined in the flesh. Mic. 7: "A man's enemies are those of his own household." Jer. 20: "I have heard the reproaches of many, and terror on every side." "They drew near and stood against me." It happens that a friend sometimes opposes another in word or deed, but yet has such respect for the friendship that he does not oppose him to his face. And therefore he says that they not only stood at a distance, but drew near, that is, they contradicted him to his face. Sometimes also a friend is moved against him in deed, yet they do not persevere. But of these he says that "they stood," that is, they were persistent adversaries to me. Ps. 2: "The kings of the earth stood up," etc. "And those who were near me stood far off." Here he shows how he was abandoned. If this is explained of Christ, he was truly abandoned. Mt. 26: "Leaving him, they all fled." Likewise, the penitent is abandoned after he has been converted to God; hence, "those who were near me," that is, friends by familiarity or by blood, "stood far off." Job 6: "Behold, there is no help for me in myself, and even my close ones have departed from me." Ps. 87: "You have removed friend and neighbor from me," etc. "And they used violence, who sought my life." And he was not only afflicted by friends in this way, but also by enemies. Now there is a twofold kind of enemies. Some are mortal enemies and kill. Others are not mortal, because they do not seek to kill; and he speaks here of both. Of the first he says, "They used violence, who sought my life," that is, who sought to kill me. This is said literally of Christ, whom the Jews sought to kill; hence, "they used violence," that is, they inflicted force. Prov. 22: "Do not inflict violence upon the poor, because he is poor." Jerome has, "so as to use violence." Or, "they sought," namely the demons, or friends, who wanted to lead me into evil after I was converted to God, and they used violence against me. Of the second he says, "And those who sought evils against me spoke vanities," that is, they said falsehood against me. So it happened with the Jews against Christ, who, speaking falsehood, said, Lk. 23: "We found this man subverting our nation and forbidding tribute to be paid to Caesar." Likewise, "they meditated deceits all day long," to catch him in his speech, Mt. 22. Likewise, this happens to every penitent, because, as Origen says, a penitent confesses his sin, and if necessary performs public penance, and he is mocked by others who persevere in sin. Job 12: "The simplicity of the just man is mocked," and they say many vain and false things against him. Ps. 11: "They have spoken vain things, each one." And they also lay traps, if they find something by which to confound him. Prov. 24: "Do not lie in wait and do not seek wickedness in the house of the just."
[87183] "But I, as one deaf." Here he shows the patience he exhibited. And first he sets forth the patience; second, the effect of patience, at "And I became like a man." When men are afflicted, unless they bear it patiently, they are first disturbed in soul, then disordered in words. But the remedy against being disturbed in soul is to be like a deaf person not hearing wicked words. And therefore he says, "But I, as one deaf, did not hear," that is, I pretended not to hear. Sir. 1: "The patient man will endure for a time." Likewise, Sir. 28: "Hedge your ears with thorns, and do not listen to a wicked tongue." And the remedy against being disordered in speech is to be like a mute. Ps. 38: "I was mute and was humbled," etc. Hence he says, "And like a mute not opening his mouth." And this Christ did especially, as is said in Mt. 27: "And he did not answer him a word, so that the governor marveled greatly." Is. 53: "Like a sheep he will be led to the slaughter," etc. So also just men should act. Ps. 38: "I set a guard upon my mouth, while the sinner stood against me." "And I became like a man not hearing." Here is set forth the effect of patience; but this is against the opinion of the wicked, who attribute this to cowardice, not to virtue. And he says, "I became," namely in their opinion, "like a man not hearing," and not a virtuous man. Hence it is said of Christ, "You will not speak to me?" Jn. 19. "And not having reproofs in his mouth," that is, as if he were not wise enough to respond. Hence it is said of Christ, Lk. 23, that Herod mocked him and despised him.
[87184] "Because in you, O Lord, I have hoped." Here is set forth the cause of patience, which is threefold: on the part of God, on the part of enemies, and on the part of himself. And on the part of God the cause of patience is that the whole case is left to God. "Vengeance is mine, and I will repay," Heb. 10. And therefore he says, "But I have hoped in you, O Lord"; as if to say, my cause is in you. Jer. 17: "You are my hope." And what do you hope from God? "I said, you will hear me, O Lord my God." Origen: sometimes a man prays to God and is not heard, because he himself does not hear God commanding. Prov. 28: "He who turns away his ear from hearing the law, his prayer shall become abominable." But he who obeys God and the law, then he is heard. Jas. 5: "The continual prayer of the just man avails much." But God especially commanded patience. Mt. 5: "If someone strikes you on one cheek," etc. And therefore those are heard by God who know how to pray for their enemies, as the Church does. Hence Jer. 15 says: "If Moses and Samuel were to stand before me," etc., because these in the Old Testament prayed for their enemies, "my soul would not be toward this people," that is, I would not hear them for this people. As if to say: therefore, because I endure patiently, you will hear me.
[87185] "Because." Above the Psalmist set forth the evils which he suffered from men, and also showed his patience, and assigned one reason for patience on the part of God; here, however, he assigns the reason for patience on the part of enemies. It sometimes happens, by God's mercy, that one who suffers tribulation endures the evils inflicted by others, so as to have peace with his enemies. Prov. 16: "When the ways of a man please the Lord, he will convert even his enemies to peace." Job 5: "The beasts of the earth shall be at peace with you." And this is also natural, because no one is so fierce or cruel that, when he sees someone humbled, he afflicts him further. Even a dog does not bite a man who is lying down. When, therefore, someone resists an enemy, he provokes the enemy to harm him, and God does not help. Ps. 7: "If I have repaid those who rendered me evil," etc. And therefore he assigns here the reason for patience, which is lest he fall into their hands. And concerning this he does two things. First, he commemorates the bodily rejoicing of his enemies. Second, their taunting. He says therefore, "I said, lest at any time my enemies rejoice over me"; if God were not willing to defend me, he would not look upon me, and thus my enemies would overcome me and rejoice. Regarding the second he says, "And while my feet are moved." Jerome has, "I falter"; our text has, "They spoke great things against me." "And while my feet slip," etc. "They will speak." If this is understood of the past, the sense is thus: "I said, lest at any time," etc. This can be referred to experience; as if to say: I have experienced that they would rejoice. But if my feet should slip, etc. Some fall completely; some slip, but do not fall; some are infirm. The wicked sometimes taunt a certain religious person, and especially speak against him. 1 Sam. 2: "Do not multiply speaking lofty things, boasting." Ps. 11: "May the Lord destroy all deceitful lips." The third reason is on his own part, namely on the part of the one suffering. First, he sets forth readiness of soul. Second, its cause. He says therefore, "For I am ready for scourges." No one is impatient except about what he endures unwillingly. When, therefore, one is ready to endure, one is not impatient. Two kinds of men should be considered. Some are those who are not scourged here, but are reserved for eternal fire. Ps. 72: "They are not in the labor of men," etc., namely, they are not corrected here. Others are those who are scourged in this world, because God corrects them as sons. Heb. 12: "He scourges every son whom he receives." Gregory: it is a sign of eternal reprobation when God gives no scourge to a man in the world. So also Ambrose refused to lodge in the house of one who had always been in prosperity. And therefore he says, "For I am ready for scourges." First, he sets forth the pain. Second, the cause of the pain. Now it is customary that when someone suffers a severe pain, he endures another pain so as to be freed from a more grievous one: just as when a man endures the extraction of a tooth to be freed from a toothache. And therefore he says, I am ready for scourges, because I have another pain which I wish to cure. And therefore he says, "My pain," namely over my sins, "is before me always." Rom. 9: "Continual sorrow in my heart." Lam. 1: "O all you who pass by the way," etc. And this pain is greater than every other pain: not indeed in sensation, but according to the truth of the matter. Augustine says that all afflictions of the soul are caused by love: a man takes delight in what he loves, and fears the contrary of what he loves, and grieves similarly. Therefore the greater the love, the greater the sorrow over its contrary. But the least charity is the greatest love. Therefore sorrow over sin is the greatest; but it is not felt more, because the sensitive appetite is not moved except by the apprehension of sensible things, unless through the overflow of reason. And hence it is that a man feels more pain over certain other things than over sin; yet according to reason he would rather endure that than pain over sin. The cause of this great pain is sin; and therefore he says:
[87186] "For my iniquity." As if to say: therefore I grieve, because I consider my sin, and to such an extent that I manifest it to others. Hence, "I will declare," that is, I will manifest to others, in which I feel the greatest remedy, which is done especially in confession, which gladdens the one confessing. Prov. 28: "He who hides his crimes," etc. Jas. 5: "Confess to one another," etc. Second is set forth satisfaction for sin, against those who confess in such a way that they do not make satisfaction. Is. 38: "I will recount to you all my years," etc. Job 23: "Considering him, I am troubled with fear." And here are set forth the three parts of penance. The pain refers to contrition. "My iniquity," etc., to confession. "I will consider," that is, I will make satisfaction, for my sin, refers to satisfaction. "But my enemies live," etc. Here is set forth the reason for mercy, namely the prosperity of enemies; and he sets forth the cause regarding three things. First, regarding the stability of their heart, at "they live." Second, regarding the magnitude of their power, at "and they are strengthened." Third, regarding their multitude, at "and they are multiplied." He says therefore, "My enemies live." And he continues thus. So Origen: a penitent sometimes, if he were left in peace, would think about his sin in penance; but so many tribulations rise up against him that it seems to him that he ought to defend himself; yet this man says that although his enemies live and prosper, he nevertheless does not abandon his sorrow over sins; for a man ought not to recoil from penance. Christ had many enemies, and still has. Ps. 119: "They hated me without cause." And God has enemies. Jn. 15: "They hated both me and my Father." And other just persons have many enemies who do not live without the scourge. "And they are strengthened," that is, they have great power, that is, they are exceedingly powerful, "and those are multiplied who hate me unjustly," that is, they persecute me on account of the justice which I was following. "Those who repay evil for good." Now there is a fourfold repayment. One repays good for good; another repays evil for evil; and these are common to both good and bad, because even a good person repays the evil of punishment for the evil of fault. Another repays good for evil, and this properly belongs to the good. The fourth repays evil for good, and this belongs to enemies. Jer. 18: "Is evil repaid for good?" "They detracted from me." Rom. 1: "Detractors, hateful to God." There is a threefold kind of detraction: one is evil, when a man detracts from another regarding sin, even if the sins are hidden, because hidden sins should not be made public by way of detraction. Another is worse, when one detracts based on what is false. The worst is when one detracts not from a person, but from virtue: for instance, if you say that chastity is evil. And so it is in the present case, because I was following goodness, and they detracted from me. Is. 5: "Woe to those who call evil good and good evil." Dan. 6: "They found no accusation against Daniel except in the law." The Gloss: "Happy the conscience against which nothing can be charged except that it keeps the law of its God."
[87187] "Do not forsake me, O Lord." Here is set forth the prayer; and he asks that what he fears be removed, and he asks that what he loves be given to him, at "Attend to my help." Here he asks that what he fears not be removed, namely the presence of God; hence he says, "Do not forsake me, O Lord my God," namely in tribulation. Ps. 90: "I am with him in tribulation." Dt. 31: "The Lord your God, he it is; he will not leave you." And if for a short time you seem to forsake me, yet altogether "do not depart from me," because I fear that I cannot stand on my own. Is. 54: "My mercy shall not depart from you." "Attend to my help," that is, help me so that I may make progress. And note that the Church says this little verse at the beginning of all the hours, because this verse avails against all temptations. Hence when we begin to pray, the Devil tempts us; on which account he asks for help. Therefore he says, "Attend," because you are the God who gives and preserves my salvation. Ps. 143: "You who give salvation to kings," etc.
Commentary on Psalm 38
[87188] The Psalmist has confessed that he suffered his affliction on account of his sin; here, however, he promises caution for the future. The title is as follows: "Unto the end, a canticle of David, for Idithun." And this is not new, although the title is new, because as is found in the history of 1 Chr. 15, when David brought back the Ark of the Covenant which had been captured by the Philistines, he appointed four thousand singers who would sing the Psalms; he placed them within, and called them Asaph, Ithamar, and Idithun, and this one is placed in the title. And as Origen says, this custom also existed among the Greeks, that if at some time there were poets who recited songs among the people, if the songs had not been composed by the reciters themselves but by others, the victory was not given to the reciter but to the poet. So it is also with the Psalms; for David composed all the Psalms, and some he himself sang before the Ark, as is found in 2 Sam. 6; others he gave to others to sing, and therefore those to whom they were given were, as it were, singers, and the Psalms are inscribed to them: both on account of their dignity, because they were prophets, and on account of their mystical significance. Hence this befits the mystery of Idithun, which is interpreted as "a man knowing inwardly," or "leaping over"; and it signifies one who leaps over the vanity of the world, about which much is treated in this Psalm. This Psalm is therefore divided into two parts. In the first he sets forth the caution he exercises to escape dangers. In the second he shows the necessity of caution, at "Behold, you have made measurable." Concerning the first he does two things. First he sets forth the caution. Second he shows the danger arising from it, at "I was dumb." Concerning the first he does two things. First he sets forth the caution. Second he gives the reason for the caution, at "I set a guard upon my mouth." In the caution three things are to be considered: namely, the resolve to be cautious; hence he says, "I said," that is, with deliberation in my heart I determined and resolved. Eccl. 2: "I said in my heart, I will go and abound in delights." Second, what he resolves is to be considered: because "I will guard my ways," that is, my courses of action. And a man ought to guard the ways of God so as to imitate them. Job 23: "My foot has followed his steps. I have kept his way and have not turned aside from it." Likewise he ought to guard his own ways lest he err. Deut. 4: "Guard your ways and your endeavors." Third, the fruit that follows from this is to be considered: "that I may not offend with my tongue." A man ought to guard himself diligently from all sins, and especially from the sin of the tongue, because he easily falls into them; for the tongue is mobile, and easily breaks forth into evil. Or another reason is that the tongue is the immediate organ for expressing the interior concept of the heart. Hence as soon as a word is in the heart, it is on the tongue; and therefore it must be diligently guarded. Next the reason for this guarding is given: "I set a guard upon my mouth, when the sinner stood against me"; as if to say: this is the reason why I guard my ways in this manner, because the adversary is always against me. Elsewhere it is said that a man should set a guard upon his heart: Prov. 4: "With all watchfulness guard your heart." Here he says that he sets a guard upon his mouth—not that it should be totally shut, but it should be guarded, that is, preserved from evil words as regards the time and as regards what he says. Eccl. 8: "For every matter there is a time and an opportunity." And why did I set a guard upon my mouth? "When the sinner stood against me." This is explained in three ways. One sense is: "against me," to lie in ambush; and then caution is more necessary. Sir. 5: "If you have understanding, answer your neighbor; but if not, let your hand be upon your mouth." Mt. 22: "to catch him in his speech." The second sense is: "against me," to injure or attack; because even then, when he attacks, you ought to guard yourself, because therein lies virtue. 1 Pet. 2: "When he was reviled, he did not revile in return." The third sense is: "Against me," that is, in my sight, so as to be instructed; and then caution is necessary lest he set forth all things to all people. For certain things are to be spoken to the just that are not to be said to sinners. 1 Cor. 3: "I could not speak to you as to spiritual persons, but as to carnal." Mt. 7: "Do not give what is holy to dogs"; as if to say: I set a guard lest I disclose the secrets of doctrine to sinners. "I was dumb." Here he sets forth the danger of caution into which one could fall; on account of which he says: seeing sinners fighting against me, I resolved to be completely silent; hence he says, "I was dumb," that is, I was utterly silent. But sometimes it happens that on account of caution a person indiscreetly keeps silent at some times; and sometimes a person is silent outwardly but is troubled inwardly. Sir. 33: "The heart of a fool is like a rushing wheel." But this man is not troubled inwardly; therefore he says, "I was humbled," namely within; but there is a danger: because while I wished to be silent from evil things, I was also silent from good things—either from good words which I did not speak, or from good people to whom I was unwilling to speak. Eph. 4: "Let no evil speech proceed from your mouth, but if any good word for the building up of faith," etc. Hence it follows: "and my sorrow was renewed"; as if to say: previously I grieved over indiscreet speech; now I grieve over indiscreet silence; as if to say: sorrow renewed itself in me. But the remedy of interior charity is applied; and therefore he says: "My heart grew hot within me," that is, the heat of charity was stirred up in my heart. Prov. 6: "Can a man hide fire in his bosom, and his garments not burn?" So it is impossible that a man should hide the words of God when his heart is inflamed with charity. Ps. 119: "Your word is a fire," etc. The cause of this stirring is meditation on divine things; hence he says: "and in my meditation a fire shall blaze forth." Nothing is loved unless it is good and beautiful. Hence in outward loves, bodily sight is the cause of love. And therefore if you wish to approach spiritual things, your heart must be kindled with the love of God. The effect of this stirring is that he who had resolved to be silent is moved to speak; hence he says, "I spoke." Acts 2: "They were all filled with the Holy Spirit, and began to speak." Gregory: "The Spirit makes those whom he fills both burning and speaking." Job 4: "Who can restrain a conceived word?" Something similar is said in Jer. 20: "The word of the Lord became," etc. "And I said, I will speak no more," etc., and there follows, "and it became in my heart as a burning fire." Or it is explained according to the Gloss: "I became deaf," that is, I was made deaf. God does not give grace to a man unless he uses it; and therefore when someone through negligence does not use the grace given to him, God takes it away from him, as is clear from the parable of the talent. Lk. 19: "Take the mina from him, and give it to the one who has ten minas." And therefore he says, "I became deaf and was humbled," that is, cast down; and then it does not sound as virtue but as fault; and therefore he says, "My heart grew hot from anxiety." Origen explains it differently: "I said, I will guard my ways." Full stop. "That I may not offend with my tongue, I set a guard upon my mouth." And afterwards, "When the sinner stood against me, I was dumb." Now there are three kinds of men. Some, when placed in tribulations, curse their persecutors; some bless them; some are in the middle, who at least attain to this, that they are silent. Thus he escaped the first degree, because he set a guard upon his mouth and did not curse. But because he was dumb and did not bless, he escaped the second degree, because he felt sorrow and burned inwardly from indignation, etc.
[87189] Here he turns to God and is set ablaze. "I spoke with my tongue: Lord, make known to me my end, and the number of my days." Here a twofold petition is set forth. The first, at "Make known to me, Lord, my end." End is taken here as Christ. Rom. 10: "Christ is the end of the law." And he says, "Lord, make known to me Christ." The other petition is at "Make known to me the number of my days," that is, I wish to consider what the present life is like, so that I may compare it to that end; because these days are evil, few, and imperfect, but those are most perfect; and then it is known that "the sufferings of the present time are not worthy to be compared with the future glory that shall be revealed in us," as is said in Rom. 8. And thus, "that I may know what is lacking to me," that is, how I am imperfect for that life. Origen says that "end" is taken here for perfection. For every art has an end which it intends, which is its perfection; and thus he says, "Make known to me my end," that is, what is the highest way of perfection in which you wish me to walk. Ps. 119: "I have seen the end of all perfection." "And the number of my days": that is, my works, which are days; as if to say: make me rightly judge my works, how much they are worth. And this, "that I may know what is lacking to me," namely, from perfection. Or it can be simply explained concerning the end of life, because, as is said in Eccl. 7, "In all your works, remember your last end." "And the number of my days," etc., that is, how long I shall live, so that I may prepare myself for repentance.
[87190] "Behold, you have made my days measurable." Above, the Psalmist mentioned the caution exercised through silence, the danger threatening from silence, and the remedy by which the danger is averted; here, however, he shows the necessity of the aforementioned caution, which is drawn from the misery of the present life. And concerning this he does two things. First he describes the misery of the present life. Second, he asks for a remedy against it, at "And now, what is." Concerning the first he does two things. First he describes the misery of this life with respect to life itself. Second, with respect to life's occupation, at "Surely in an image." Concerning the first he does two things. First he describes this misery with respect to life. Second he assigns the reason, at "Surely all things." He shows the misery of this life with respect to its brevity and with respect to its weakness. As to the first he says: "Lord, I asked that you would make known to me the number of my days. But are my days numerable? Yes, because behold, you have made my days measurable." Man was so constituted that if he had never sinned, he would not die, and thus his days would not be measured; but by sinning he dies, and so they can be numbered. Job 14: "The days of man are short; the number of his months is with you." But granted that life were short, it could still be so precious that it should be highly esteemed; yet even this is nothing, because "my substance and my nature and my life are as nothing before you," that is, in comparison with you, although it may appear to be something in comparison with the lowest creatures. Is. 40: "All nations are as though they were not, so are they before him." But it can be said thus: "my substance," that is, when I consider that which is before you, that is, the eternal goods which you will give to the saints, I regard my substance as nothing. Or thus: Those who consider the things of this world before you, that is, with a divine eye, regard them as nothing.
[87191] "Surely all things." Here he assigns the reason according to the letter. "All things," according to our text, is either in the nominative case singular or in the nominative case neuter gender and plural. If in the second way, then the sense is: "Surely all things"; as if to say: it is not surprising if the life of man is nothing before you, because "all things," that is, all lower things, are vanity. And therefore Jerome has: "For all things are vanity," as being, as it were, the reason for the preceding. Eccl. 1: "All things are vanity." And they are called vanity because vanity is opposed to solidity and stability; for all things that are in the world are subject to mutability, and therefore are vain. And even among them, every living man is subject to mutability, and thus is vanity. Rom. 8: "For the creature," that is, man, "was made subject to vanity, not willingly." Or according to the letter, if "all" is in the singular, then the sense is: "All vanity," that is, every vanity, "is every man living," that is, is in every man living in a worldly manner. A man is called vain from the fact that he pursues mutable things. Jer. 2: "They walked after vanities and became vain." Or thus: "Every man living," that is, carnally, "is all," that is, complete vanity.
[87192] "Surely in an image." Here he shows the misery of the human condition with respect to occupation; and concerning this he does three things. First he shows that there is something in man that ought to resist vanity. Second he shows in general the vanity of his occupation, at "but in vain." Third he shows the same in particular, at "he heaps up treasures." He says therefore: "Every man is vanity; yet there is something fixed in man that always remains in him while he passes through; and this is the image." And this can be explained in three ways. In one way, concerning the image of God, which exists insofar as man is endowed with reason. Gen. 1: "Let us make man in our image and likeness." And this image ought to resist vanity—namely, reason—and ought to exclude it, namely vanity. And this is what he says: although man is subject to vanity, he is nevertheless always endowed with reason. But because it is not determined here whose image it is, therefore note here a twofold image: one of the heavenly man, and another of the earthly man. 1 Cor. 15: "As we have borne the image of the earthly man, let us bear also the image of the heavenly." I say therefore that every man is vanity; yet every man passes through into some image, because either through good works he represents in himself the image of the heavenly man, or through evil works the image of the earthly. Or otherwise: "Image" implies likeness. Now the course of this life is directed by some knowledge, because the affections are moved according to what is known. Now there is a twofold knowledge. One by which truth is known, and this is certain. The other is through verisimilitude, and this is, as it were, the knowledge of an image, because it does not attain to truth itself but to a likeness of truth. If man attained to truth itself as it is, he would not be troubled, because he would consider the condition of this life and what we shall be after this life, and thus he would not be occupied with this life but would tend toward the things of the other life. And therefore Jerome has: "insofar as man passes through in an image, so much is he troubled," that is, insofar as man falls short of the true knowledge of truth, so much is he troubled by the occupation of this life, whether in good things or in evil. Lk. 10: "Martha, Martha, you are anxious and troubled about many things." Therefore when he does good works, he is not troubled in vain; but when he does not occupy himself with good things, then he is troubled in vain. Is. 49: "I have spent my strength in vain." And he gives an example of the occupation that troubles men, which is the occupation of avarice; this indeed most greatly troubles men. Concupiscence occupies men for a time, and similarly anger. But, as is said in Eccl. 5, "the covetous man is not satisfied with money"; and therefore concerning him he gives the example, saying, "He heaps up treasures and knows not for whom he gathers them," that is, he accumulates superfluous treasures in this life. Mt. 6: "Do not store up for yourselves treasures on earth," namely in vain and to no purpose, because you do not know for whom you are gathering them. Not for himself, because Job 27: "When the rich man falls asleep, he takes nothing with him." Therefore for others, but he does not know for whom; because sometimes he does not gather for children, because they do not survive him; and if they do survive, he nevertheless does not know what sort they will be, because sometimes they are against their parents.
[87193] "And now, what is my expectation," etc. Here he asks God's help against misery. And first he sets forth the confidence from which his prayer proceeds. Second he sets forth his prayer, at "From all my iniquities." Third he asks to be heard, at "Hear." Sometimes a man is in misery; and then either he trusts to be freed by himself, or by another. If he trusts to be freed by himself, he does not wait for another but has recourse in himself. If by another, then he waits, because he hopes to be helped by another. So it is in this misery, because his days are short, and he does not trust in himself, but says with Job 6: "Behold, there is no help for me in myself"; but he awaits help from God. Hence he says, "What is my expectation? Is it not the Lord?"; as if to say: he alone can free me, because he alone is above all truth, who alone is truth. Is. 30: "Blessed are all who wait for him." In expectation there is also delay; as if to say: I will wait. Hab. 2: "If it makes delay, wait for it." "And my substance is with you." Here is set forth the reason for the confidence he has in God. It is natural that a man should trust in the God with whom he places what he has. He therefore who places all that he has in God can trust in God. And therefore he says: "My substance is with you"; as if to say: even if in myself I am nothing, yet whatever I hope to be and whatever I have is in you. Heb. 10: "Knowing that you have a better and an enduring substance." Mt. 6: "Store up for yourselves treasures in heaven." 2 Tim. 1: "I know whom I have believed, and I am certain." The Gloss explains this of Christ. "My substance is with you," that is, you, Christ, will take from my flesh, because "he was made of the seed of David according to the flesh," Rom. 1.
[87194] "From all." Above, the Psalmist set forth the confidence he had in God when he said, "And now, what is my expectation," etc.; here, however, he sets before God his petition. And concerning this he does three things. First he asks God for the removal of guilt. Second he asks for the removal of punishment. Third he assigns the reason for the conjunction of these petitions. The second, at "Remove." The third, at "On account of iniquity." Concerning the first he does two things. First he makes his petition. Second he alleges the merit of being heard, at "You have given me as a reproach." He says therefore, "From all my iniquities," etc. Where it should be noted that this petition is commendable on account of the thing requested, which is necessary, namely to be freed from sin. Job 11: "If you put away the iniquity that is in your hand, and let not wickedness dwell in your tabernacle, then in justice you shall lift up your face without blemish." Second, because he does not ask on account of his own merits but asks that it be given him by God. Is. 43: "I am he who blots out your iniquities for my own sake." Third, because he asks to be freed from all of them; because it is impious to ask pardon from God for sins if total deliverance is not hoped for from him. Jn. 7: "I have made a whole man sound on the Sabbath." Hence he says, "From all my iniquities deliver me"; as if to say: I do not ask to be freed from one sin only, but from all. Ezek. 36: "You shall be cleansed from all your defilements." Ps. 25: "Forgive all my sins." Merit is taken from the part of the one who suffers. Tob. 3: "You forgive all the sins of men in tribulation." And therefore first he shows what he endures; second he shows the patience he had; third he assigns the cause. He says therefore, "You have given me as a reproach to the fool," which can be understood in two ways. In one way, that the reproach is a punishment inflicted on him by God, because just as the proper reward of the virtuous person is honor, so the punishment of sin is reproach. Mal. 2: "You have scandalized many in the law." In another way, that God caused it, that is, the patience, not the reproach, but the occasion of reproach from the fact that he now begins to despise earthly things, which the foolish and unwise regard as a reproach on account of the patience he exercises. The patience he had, he shows when he says, "I was dumb." A sign of patience is that when words of reproach are brought against a man, he does not return evil for evil, as Christ, 1 Pet. 2: "When he was reviled, he did not revile in return." And therefore he says, "I was dumb and did not open my mouth." And this can be referred to two things. In one way, that when he says "I did not open," he designates the continuation of patience, because although someone may seem patient for a time and be silent, afterward, having become impatient, he speaks at length. Is. 53: "He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth." Ps. 38: "But I, as a deaf man, did not hear, and as a mute not opening his mouth"; as if to say: I had patience. Or, "I was dumb" from reproaches against my neighbor, "and I did not open my mouth" against God. The cause is, "because you have done it." And this can be referred to what is said, "a reproach." The cause for bearing injuries patiently is when he considers that this happens to him by the divine judgment. David did this when he said in 2 Sam. 16: "Let him alone, that he may curse." Prov. 3: "My son, do not reject the discipline of the Lord, nor grow weary when you are corrected by him." Or it can be referred to what he says, "I was dumb, because you have done it," namely, the patience. His second petition is about the removal of punishment. And first he sets forth the petition; second the reason for the petition. He says, "Remove from me your scourges," that is, your chastisements. And this can be explained in two ways. Either concerning bodily chastisements—and these are external, such as scourges and other adversities by which a man is chastised by God for his sins. Jer. 30: "I have struck you with the wound of an enemy." Therefore, remove these scourges from me. Likewise there are spiritual wounds, that is, interior ones, such as the remorse of conscience. Ps. 50: "I will reprove you and set it before your face." And he asks for these to be removed. According to Origen, the cause of this petition is from strength. External chastisement is very useful insofar as it is borne patiently; but when it is not borne patiently but one fails and despairs, the chastisements are harmful. 2 Cor. 2: "Console him, lest he be swallowed up by excessive sorrow." And therefore, fearing this, he asks for the scourges to be removed, because "I have failed from the force," that is, from the violence of your striking. Is. 8: "With a strong hand he instructed me." 1 Sam. 5: "The hand of the Lord was very heavy." A man fails in three ways under chastisements. One way is common to the good and the bad, which is bodily. Ps. 90: "And in your wrath we have failed." Another is the way of impatience, and this belongs to the wicked. Job 4: "Now the blow has come upon you, and you have failed." Another way belongs to the good, by which one departs from himself and tends toward God. Ps. 119: "My soul has fainted for your salvation." And in any of these ways what is said here can be understood; as if to say: therefore I ask that you remove your scourges from me, because I am corrected according to the third mode of failing; because "I have failed from the strength of your hand in reproofs." Or because I despair, according to the second mode. Or because I cannot endure, according to the first mode. Nor does it matter if it is said, according to another reading, "in reproofs I have failed," etc. "On account of iniquity you have corrected man." This is the reason why he proposes a twofold petition: because first the cause is removed, and afterward the effect is removed. Guilt is the cause of chastisements; and therefore he says that man is chastised on account of sin. Hence he says, "You have corrected," that is, chastised man, "on account of iniquity," that is, on account of his sins. And therefore first he asks for sins to be removed, because future punishments are for damnation, but the punishments of this life are for purification, as far as they go in themselves, and are for correction. Ps. 32: "Many are the scourges of the sinner." "And you have made his soul waste away like a spider." Here is set forth the manner or limit of correction: "to waste away," that is, to dry up. It can therefore be explained corporally, when it is referred to bodily tribulation, because the moisture and richness of the body is dried up, and thus life wastes away. Job 33: "His flesh shall waste away." Likewise there: "His flesh is consumed by punishments." In another way, it can be referred to the soul. In man there is spiritually a twofold richness. One is evil, through bodily pleasures. Deut. 32: "He grew fat, and forsook God his maker." And to be dried from this richness is good; and this is what he says: "You have made to waste away," that is, you have dried up my soul like a spider, from the love of carnal things; because the spider is a hot animal and is not fat, because it makes the finest threads; so the soul, separated from carnal pleasures, clings through its affection to invisible things and produces invisible works and affections. 2 Cor. 4: "While we look not at the things which are seen," etc. Or, "to waste away," that is, to dry up from the richness of devotion, as Ps. 63 says: "Let my soul be filled as with marrow and fatness"; and this is a bad drying up. This happens because the soul becomes undevout and clings to sins and lacks the richness of devotion like a spider. Likewise the web of the spider is fragile, and so the thoughts of sinners are vain. Is. 59: "They have woven webs of spiders," that is, useless and vain things, "they have made." Likewise the spider emits so much of those threads that it dies; so men die spiritually on account of the sins they commit. Jas. 1: "Sin, when it is completed, begets death." And it is read thus: "His soul, being like a spider, you have made to waste away," that is, to dry up with a good drying. "Surely every man is troubled in vain." Here is the failure of correction; because although he makes them waste away in this manner, nevertheless many remain in their malice or return to evil. And that some are not troubled in vain, this is not insofar as they are men, but insofar as they are elevated by God from earthly things to the contemplation of heavenly things.
[87195] "Hear my prayer, O Lord, and my supplication," etc. Here he asks that his petition be admitted, where he asks to be heard. And he sets forth three things that make a petition acceptable to God. The first is the elevation of the mind to God, and this is prayer, which is the ascent of the mind to God; hence he says, "Hear my prayer, O Lord." Ps. 69: "But I direct my prayer to you, O Lord." The second is the continuance of asking, and this when he says, "and my supplication." Jas. 5: "The continual prayer of a just man avails much." The third is the abundance of tears, and he shows this when he says, "Give ear to my tears." "Be not silent." Here is set forth a sign of being heard; hence he asks that God not be silent. Now God is sometimes said to be silent with regard to the wicked, when he does not punish them, as is said in Is. 42: "I have been silent, I have always kept still, I have been patient," etc. "Be not silent," that is, do not refrain from punishment. Likewise sometimes he is silent by not consoling the good; and thus he says, "Be not silent" to my soul, but "say to my soul: I am your salvation," Ps. 35. And God does this in this life when he says to the sinner: "Your sins are forgiven you," Lk. 5. And also in the future, when he will say, "Come, blessed of my Father," etc., Mt. 25. Jerome has: "Do not be deaf to my tears," and this is connected with the preceding. "For I am a stranger with you." Here he assigns the reason for his petition; as if to say: God commanded this, Ex. 22, namely that strangers should be heard. And because I am a stranger, it is just that you hear me. I have left the world and have fled to you, and I am with you as a stranger, because in this world I do not have a lasting dwelling, but I am as a pilgrim tending elsewhere, namely to the homeland of eternal life, "as all my fathers were." For many are strangers in this world, not having affection for worldly things. "As all my fathers," namely the saints who were pilgrims, as the Apostle says, 2 Cor. 5: "Having food and wherewith to be covered, with these let us be content," 1 Tim. 6. "Forgive me." Here he asks for the hastening of his being heard; as if to say: let what I ask be done quickly. And first he sets forth the effect of the petition; second he determines the time. Hence he says, "Forgive me," namely my sins, because (Ps. 32), "Blessed are they whose iniquities are forgiven and whose sins are covered." And this so that here I may "be refreshed," namely from sin, or from the punishment that the evil one intends. Wis. 4: "But the just man, if he be taken by death, shall be in refreshment." And do this, namely forgive me, "before I depart," that is, before I withdraw from this world, because there is no remission there. Job 10: "Before I go, and return no more, to the land of darkness," etc. "And I shall be no more." This can be understood in two ways. In one way thus: forgive, etc., because after I have departed, I shall no longer be in a state where sins can be forgiven. Job 7: "My eye shall not return to see good things," namely present things. In another way thus: forgive, etc., because if I depart from this world unless you have forgiven my sins, I shall no longer be in a good state of being. Job 18: "Let his companions dwell in his tabernacle, who are not."
Commentary on Psalm 39
[87196] In the preceding Psalms, the Psalmist invoked divine help against the malice of the wicked and showed the purpose of his caution; here, however, he treats of confidence in divine help. And concerning this he does two things. First, he describes this confidence itself. Second, he treats of the mercy that is the cause of confidence, at Ps. 40: "Blessed is he who understands." Concerning the first he does two things. First, he commemorates the confidence he has in God, continuing from past events. Second, by seeking future things, at "But you, O Lord." Concerning the first he does two things. First, he commemorates the confidence he has in God by recounting past benefits. Second, he shows the mercy of God through which he bestows benefits, at "You have done many things." This Psalm mystically treats of the change from the old covenant to the new. The title: "Unto the end, a Psalm of David." In other Psalms, the "end" is taken as referring to Christ. Rom. 10: "Christ is the end of the law." Here the "end" is taken as the new covenant, which is the end of the old. 1 Tim. 1: "The end of the commandment is charity." Concerning the first part, he commemorates three things. First, the efficacy of confidence in general. Second, he touches upon it in particular, at "He set." Third, he shows this to be present in others, at "Many shall see." Concerning the first he does two things. First, he touches upon the confidence, showing it to be efficacious. Second, the sign of confidence. He says therefore, "Waiting, I waited." This text is understood as meaning that David, in his own person, many times waited for divine help. But because he speaks in the person of the Church, it is better that it be understood as referring to the human race awaiting the grace of the new covenant. And he says, "Waiting, I waited for the Lord," to show continuity: because although he delayed, yet he did not fail: Hab. 2: "If he delays, wait for him, for he will surely come." And thus every just person ought always to remain in confidence in God, because he does not fail those who hope in him. Or it refers to the various states of those who waited: because the patriarchs and prophets and all others waited, as is commonly held. To the outward waiting he adds intention, when he says, "And he attended to me": because although God hears all, yet he does not attend to all, because not all are ordered to the good; and therefore, "He attended to me," that is, for my benefit. The sign of confidence is supplication: because no one finally asks unless he hopes to be heard. And therefore he says, "And he heard my prayers": Ps. 142: "He regarded the prayer of the humble, and he brought me out of the pit of misery." Here he presents in particular the efficacy of confidence in the things in which he was heard. And he touches upon three things. First, deliverance from evils. Second, the bestowal of goods, at "And he set." Third, thanksgiving for both, at "And he put." Now there is a twofold evil from which men flee: namely the evil of misery and of punishment. As to the first he says, "He brought me out of the pit of misery." And this can also refer to the temporal misery in which David once found himself. And the temporal misery is called a pit because of its depth and multiplicity. It can also refer to the misery of guilt: because "sin makes peoples miserable," Prov. 14. And both can be reduced to the guilt of carnal vices, when he says, "from the pit of misery," that is, from the depth of carnal sins. Or it can refer to spiritual sins, by which a just person is entangled in sins; hence he says, "from the mire of the dregs." Referring to carnal sins, he does not say "mire" simply, but "of the dregs," or "of dung" according to Jerome, because mire in uncorrupted earth is not sediment, nor is it foul and abominable. Or, "the pit of misery," that is, hell, from which the saints were led out by Christ. And the mire is the reproach from which the saints were led out, in which they were held by the demons. Next he treats of the bestowal of goods, in which he presents two praiseworthy things. First, that a person be established in good things; and with regard to this he says, "He set my feet upon a rock," that is, my affections by which I must proceed on the spiritual way. The rock is called the foundation of divine help: 2 Sam. 22: "The Lord is my rock." Or the rock is called Christ: 1 Cor. 10: "And the rock was Christ." And thus he established me upon the rock, that is, upon divine help. Or upon Christ, "my feet," that is, my affections. The second is that one advance in good things; and with regard to this he says, "And he directed my steps," that is, he guided me toward better things: Prov. 16: "The heart of a man plans his way, but it is the Lord who directs his steps." Next he gives thanks: as if to say, this very thing--that we praise--is beyond my powers, because it is greater than all praise; hence to praise God worthily is from God, that is, he himself "put a new song in my mouth": 2 Cor. 13: "Do you seek proof of Christ who speaks in me?" "A new song," that is, about new benefits; and these are: namely the work of the incarnation: Jer. 31: "The Lord has created a new thing upon the earth: a woman shall compass a man." Likewise, a new mode of liberation: Heb. 9: "By his own blood he entered once into the holy place, having obtained eternal redemption." And the Lord put a new song in my mouth, because a new song, that is, the new covenant: Is. 55: "I will make with you an everlasting covenant, the faithful mercies of David": Rev. 14: "No one could sing the song except those hundred and forty-four thousand," because a new king, a new law, new joys. The people of the old covenant sang old songs: an eye for an eye, a life for a life. They also descended to the underworld, because the gate of the kingdom was closed to them, with the Cherubim forbidding entry to Paradise, in whose hand was a sharp sword. But all people of the new law sing a new song, which the new man Christ brought: Rev. 21: "Behold, I make all things new." The new people, therefore, sing new things: namely of the incarnation of the Lord, of the resurrection, of the ascension, of the nativity, and other things of this kind. Hence at these principal solemnities, the ministers of the Church, vested in white or silken vestments, sing and read, so that no one who has not been made new should presume to sing the new song. A song, I say, not of vanity, not of shameful things, but one that pleases God; hence he says, "A hymn," or a song that pleases "our God," that is, praise to God: Ps. 64: "A hymn is fitting to you, O God, in Zion": Eph. 5: "Singing and making melody in your hearts to God."
[87197] "Many shall see." Here the benefit in others is presented, namely in the conversion of others. And first he presents the benefit itself. Second, he presents its fruit, at "Blessed is the man." Here is the order of conversion. First, it is necessary that a person see that to which he ought to be converted; hence he says, "Many shall see," namely Christ born. Many of the earlier peoples who awaited him saw: Bar. 3: "Afterward he was seen upon the earth and conversed with men." Simeon saw him, who received him in the temple, and many others: Lk. 2: "My eyes have seen your salvation." And Lk. 10: "Many kings and prophets desired to see what you see, and did not see." Or, many saw the miracles of Christ: Lk. 5: "We have seen marvelous things today." And this either through faith or through the eyes. Second, it is necessary that one fear him to whom one ought to be converted; hence he says, "And they shall fear": Sir. 1: "He who is without fear cannot be justified, because the fear of the Lord drives out sin." Third, there is hope: Rom. 8: "For in hope we have been saved." For unless hope accompanied fear, a person would flee from God. And therefore it is necessary that there be a fear by which one flees sin, and a hope by which one draws near to God. The fruit will be beatitude; hence he says, "Blessed is the man whose hope is the name of the Lord." And first the fruit is presented, which is beatitude, and to whom it is owed, namely to those who cling to God. And therefore he first presents the true opinion and excludes the false. The true opinion is that beatitude is only in those who have hope in him: Is. 30: "Blessed are all who wait for him"; and therefore he says, "Blessed is the man whose hope is the name of the Lord." This name, Jesus, is the true hope, because in him is salvation. Hence that person is blessed who does not expect temporal things from him, but the eternal salvation which his name indicates. Hence those who await the salvation of God are beatified. Or, "Blessed is the man whose hope is the name of the Lord," that is, whose hope is the invocation of the name of the Lord: Ps. 19: "Some trust in chariots and some in horses; but we invoke the name of the Lord our God." The false opinion is that beatitude consists in temporal things or in the worship of idols; and he excludes this when he says, "He has not looked upon vanity," that is, upon temporal things and pleasures--in which are included all things pertaining to pleasures and temporal goods: Eccl. 1: "Vanity of vanities," etc. The second he excludes when he says, "Nor upon false madness," that is, the worship of idols, in which certain false things were fabricated, such as that men would become gods. Likewise, there were many wanton practices and impurities and cruelties exercised there: Wis. 14: "While they rejoice, they go mad." Likewise, they were false because they were based on falsehood and not founded upon divine power, which did not befit them: Amos 3: "Assemble upon the mountains of Samaria and see the many madnesses in the midst of it." To this category belong all vain and harmful superstitions, such as necromancy, divinations, and auguries. Or, "madness" means anger, quarreling, or the vain spectacles of games.
[87198] "You have done many things." Above, the Psalmist, on behalf of Christ or the Church, set forth his confidence and its effects, namely the manifold benefits of God; here, however, he shows the cause of this confidence: namely the source from which he was moved to confess and the hope arising from merits. And so the cause of confidence is the many temporal goods, which are also certain recompenses that a person renders to God for benefits: Ps. 115: "What shall I render to the Lord?" etc. And therefore it is explained in both ways: because the merit of Christ is the cause of confidence, and the recompense of merits. And this consists in the preaching of divine truth. And concerning this he does three things. First, he proposes the meritorious act, namely the proclamation of divine works. Second, he presents the reason for proclaiming, at "Sacrifice." Third, he presents the manner, at "I have proclaimed your justice." Concerning the first he does three things. First, he shows his mercy to be abundant for proclaiming. Second, he makes manifest the cause or necessity of the proclamation, at "They have been multiplied." The matter of proclamation is abundant. And first, as to the multiplicity of divine works, because "You have done many things." Both in the works of nature: Job 9: "Who does wonders and unsearchable things": Ps. 138: "Your works are wonderful," etc. And for doing wonderful things he is in himself sufficient, because he has not been instructed by another, but by his own thoughts. Hence he says, "And in your thoughts," namely through the orderings of his wisdom: Ps. 103: "You have made all things in wisdom": Job 26: "To whom have you given counsel? Surely not to God?" Rom. 11: "Who has been his counselor?" He is great in work and sufficient. Likewise, he is excellent in both, because in the work of miracles, when he made Peter walk upon the sea, and the many other wonders that can be applied here. And no one can be compared to his works or his thoughts; hence he says, "There is none like you": Ps. 85: "Who among the gods is like you, O Lord?" etc., as to the first; Is. 55: "As the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts," as to the second. Thus you have an abundant matter for preaching; hence he adds, "I have proclaimed and spoken." And he says, "I have proclaimed," in which he designates the manifestation of divine works, "and I have spoken," as if to say, I have expressed more clearly by word than by gesture. Or it designates the order of preaching. Or, "I have proclaimed," I, Christ, through the prophets, "and I have spoken," I myself in my own person: Is. 52: "I myself who was speaking, behold, I am here." The necessity of preaching was the multitude of evils, because "they have been multiplied beyond the number" of the good. And therefore, so that the wicked may be diminished and the good increased, it is necessary that the message be announced to them: Mt. 7: "Narrow is the way that leads to life, and broad is the one that leads to perdition." Or, "They have been multiplied beyond number": Eccl. 1: "The number of fools is infinite." Or otherwise, to signify the effect of preaching, that is, the good have been multiplied through preaching beyond the number estimated: Deut. 1: "May the Lord add to this number many thousands": Is. 54: "Many are the children of the desolate, more than of her who has a husband." Jerome has it differently: "You have done many things, O my God, your wonders and your thoughts for us," that is, for our salvation: Jer. 29: "I think thoughts of peace." "I have not found an order before you" (also Jerome). And this is the saying that there is none like you. And it follows: "If I wished to proclaim and recount, they are more than can be proclaimed"; as if to say, they are more than can be numbered. And thus Jerome also presents the effects of divine works when he says, "They have been multiplied beyond number."
[87199] "Sacrifice and offering you did not desire." Here he assigns the reason why he renders this recompense to God for his benefits, or why he preached. And he assigns this cause in two ways. First, he presents the divine will as the cause. Second, his own resolve, at "Then I said." Concerning the first, it should be known that in the old covenant, certain sacrifices were offered for benefits received from God; and in general there were four kinds of things that were offered to God. For every sacrifice is an offering, but not every offering is a sacrifice: because sacrifice implies the making of something sacred. Hence, when in an offering nothing else happens except that it comes into the use of the priest, it is a pure offering; when something else is done with it, for example it was burned, then it was called a sacrifice. Now in the old covenant there were three kinds of sacrifice. One was called the most worthy, which was called a holocaust. The second was a sacrifice for sin. The third was a victim, or peace offering. The first was entirely burned; and this was the most acceptable; and it is called from "holon," which means "whole." Of the sacrifice for sin, one part was burned and the other fell to the use of the priest; and nothing came to the use of the one offering, because they gave it for sin--except perhaps in two cases: either when it was offered for the sin of the priest, then the whole was burned, because nothing was done with it; likewise, when it was offered for the whole people, because among them the priest was also included. The peace offering, however, was divided into three parts: for one was offered to God, another was given to the priests, another was given to those who offered. And all these are touched upon here. He touches upon the peace offering when he says, "Sacrifice." He touches upon the simple offering when he says, "And offering you did not desire." He touches upon holocausts when he says, "Holocausts and for sin"; as if to say, you have done many benefits for me, and I wished to repay you: yet not with sacrifices and such things, because "you did not desire them" in the time of the new covenant, because then the figure ceased, and the other sacrifices were figures of the true sacrifice, namely of Christ. And therefore after Christ the temple was destroyed, and the sacrifices ceased. Hence even the Jews today observe few of those things, namely circumcisions as a sign; or, "you did not desire," that is, you did not accept them for their own sake in the good works that a person does. For certain things are acceptable to God for their own sake, such as the work of justice, charity, faith, and virtue; and this is what Deut. 10 says: "Now, O Israel, what does the Lord your God ask of you? Only that you fear the Lord your God and walk in his ways, and love him, and serve the Lord your God with all your heart and with all your soul." But offerings he does not accept for their own sake: Ps. 49: "Shall I eat the flesh of bulls?" etc. No. But what? Ibid.: "Offer to God a sacrifice of praise," etc. Why then were they ordained in the law? I reply: for two reasons, namely as a figure of the future sacrifice. 1 Cor. 10: "All these things happened to them as figures"; and as a precaution, so that they would not offer them to idols, the Israelites being inclined to idolatry since they lived in the midst of the nations, to which the children of Israel were prone in the beginning of the law. But in Exodus there is no mention of sacrifices except after the people fell and worshiped the calf: Jer. 7: "I did not speak to your fathers, and I did not command them in the day that I brought them out of the land of Egypt concerning burnt offerings and victims." It is otherwise with the sacrifice of the new covenant, which contains Christ himself, who is in himself acceptable to God. "But you have fashioned ears for me." Another reading has, "a body." And thus the Apostle introduces it in Heb. 10: "But a body you have prepared for me." And the sense is this: and therefore you desired another sacrifice of the new covenant, because another sacrifice came. For you gave me a body, that I might offer it through the holy sacrifice. Or, "You have perfected," that is, you have bestowed upon me a perfect body without blemish. Or, "You have fitted," that is, you have united a body to me. Or, "You have fashioned ears for me." Or, "You have pierced them"; and this agrees with the preceding, because he prefers that we offer the sacrifice of the lips, that is, of preachings of the works of God, rather than of animals. And therefore he says, "Ears," etc.; as if to say, you require this from me, which you principally gave me, namely the capacity for perceiving wisdom. And therefore you require this so that I may show forth the wisdom which we have received for this purpose, that we may proclaim and preach: Is. 50: "The Lord has opened my ears." "And you did not ask for," that is, you did not accept, "a holocaust and a sacrifice for sin." Or, "You did not ask for" a victim even for sin: Is. 1: "The holocausts of rams and the fat of fatlings and the blood of calves and lambs and goats I did not desire." And yet, as is also said, a holocaust is acceptable to God. But when a holocaust is merely a simple sacrifice, then it is like when we do good works. If, however, all works are done for God, then it is a holocaust. And if we sometimes observe continence, it is a sacrifice; if perpetual virginity, then it is a holocaust: because works of perfection are therefore most acceptable to God. "Then I said, Behold, I come." Here he assigns the cause of the preaching of divine works from his own side, showing his resolve. And first he shows his resolve. Second, he shows it to be in conformity with the divine will, at "In the head of the book." These words someone might wish to explain of David, and connect them thus: as if to say, behold, I come, by a spiritual approach to you; and, "In the head of the book it is written of me." "As head among the tribes of Israel I have established you." But because the Apostle explains this of Christ, let us also explain it of him. And therefore when he says "Then," he designates the cause and necessity of Christ's coming: because the sacrifices of the old covenant were not acceptable to God: because Heb. 7: "The law brought nothing to perfection." And "it is impossible that the blood of bulls and goats should take away sins," Heb. 10. And therefore it was necessary that the true sacrifice come and be manifested. And therefore he says, "Behold, I come," namely through the incarnation. And he says "Behold," as if to say, I am at hand because of the nearness: Is. 14: "His time is near to come": Ps. 79: "Stir up your might and come." And this resolve is in conformity with the divine will; hence he says, "In the head of the book." The book is Christ. A book is an instrument in which the conceptions of the heart are contained; in Christ, however, are the conceptions of the divine intellect: Col. 2: "In him are hidden all the treasures of the wisdom and knowledge of God." The head of the book is God the Father: 1 Cor. 11: "The head of Christ is God." Therefore, "in the head of the book," that is, in the will of God the Father, "it is written," that is, it is ordained "of me" that I should come. Or otherwise: there is the book of predestination, which is the book of life: Ps. 68: "Let the condemned be blotted out of the book of life, or of the living." In this book all who are to be saved are written, but in order: because at the head of this book the Savior is written, and all are written through him: Rom. 8: "Whom he predestined to be conformed to the image of his Son," etc. Eph. 1: "He chose us before the foundation of the world, that we might be holy"; as if to say, it is not written of Christ as of others, but "in the head of the book." Or, "in the head of the book" of the Psalms, because the first Psalm was written about Christ: "Blessed is the man who has not walked in the counsel of the ungodly," etc. Thus he shows his resolve to come. Next he shows his resolve to obey, according to his humanity. Now there are two things principally in a person: namely the will and the intellect. The will of a person ought to be subjected to the divine will, and the intellect ought to be directed according to the law of God. And therefore he says, "O my God," Father, insofar as God. Or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God; or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God. Lk. 22: "Not my will, but yours be done." Likewise, my intellect is directed according to you; hence he says, "And your law in the midst of my heart"; and he says, "in the midst," because he perfectly knows the divine reasons.
[87200] "I have proclaimed your justice in the Church." Here the manner of proclaiming is presented. Three things, therefore, we ought to proclaim about divine matters: namely the works of justice, the teachings of truth, and the benefits of divine mercy; and these three things he says he has proclaimed. First, he says he has proclaimed the works of justice: "I have proclaimed your justice," which he proclaimed or preached in three ways: publicly, readily, and purely. As to the first he says, "In the great Church." Likewise, in a gathering of many: Jn. 18: "I have spoken openly to the world." Or, "in the great Church," that is, in the Catholic Church, because it is great in power and stability: Mt. 16: "The gates of hell shall not prevail against it." And great in extent: Mal. 1: "From the rising of the sun to its setting, great is your name." As to the second he says, "Behold, I will not restrain my lips"; as if to say, I will not yield to those who forbid: Acts 4: "Grant to your servants to speak your word with confidence." As to the third he says, "You know," that is, you have approved my intention: Jer. 18: "You know all their counsel." Or, "You know," that is, you predestined from eternity--with regard to Christ, when he says, "I have not hidden your justice in my heart." He confesses the teachings of truth when he says, "Your truth." This Christ confessed before Pilate. Jn. 18: "For this I was born and for this I came into the world, that I might bear witness to the truth": Prov. 8: "My throat shall meditate on truth." "And I have declared your salvation," because through the confession of truth salvation comes to a person: Joel 2: "Everyone who calls upon the name of the Lord shall be saved." He confesses the benefits of mercy when he says, "I have not hidden your mercy and your truth": because mercy and truth follow one another; and therefore he says "truth." It is not placed here for the truth of doctrine, but for the truth of justice in promises: because God is truthful. Truth, however, consists in this: that he gives what he promises, because he is not otherwise our debtor except insofar as he promises.
[87201] "But you, O Lord." Above, the Psalmist commemorated the confidence he has in God with regard to past things; here, however, he presents the confidence he has in God with regard to future things, expressing it through prayer. And concerning this he does two things. First, he proposes the prayer in general. Second, in particular, at "May it please you." Concerning the first he does two things. First, he proposes the petition. Second, he assigns the reason for petitioning, at "Your mercy." He says therefore, "I have proclaimed your justice." "But you, O Lord, do not put your compassions far from me." Some already receive the compassion of God, namely those who enjoy grace and glory: Ps. 118: "The earth is full of the mercy of the Lord." Others are near, who have no impediment to mercy but some merit: Ps. 144: "The Lord is near to all who call upon him." Others are those in whom there is an impediment; therefore mercy is far from them. And therefore I ask that your compassion not be far from me on account of my demerits. And therefore the reason for this petition is twofold: one of confidence, which was conceived from the experience of divine goodness; the other of necessity, which he suffers. There are two things according to which God comes to our aid: namely mercy, insofar as he bestows upon us certain things that he has not even promised: Rom. 15: "That the Gentiles might glorify God for his mercy"; and truth, when he renders either what was promised or what is due for merits. And therefore these are united together: because he always does what he has promised, or does even more abundantly. These two are necessary for a person: mercy, so that he may be drawn to the hope of glory; and truth, so that he may be confident. And this is not as though we draw God to ourselves by our merits, but God through these things draws and has drawn us. And therefore he says, "Your mercy and your truth have always sustained me." Another cause is the necessity of evils. And he presents a twofold evil: namely evils inflicted from without, and evils from within, at "My iniquities have overtaken me." As to the first he says, "For evils without number have surrounded me," namely evils that are inflicted upon me both by the world and by enemies: Ps. 117: "They surrounded me like bees"; and he says, "without number," because there are infinite dangers in the world and infinite wicked people: Eccl. 1: "The number of fools is infinite." The interior evils are sins; and these evils are dangerous in two ways: because of their gravity, since "my iniquities have overtaken me," that is, my sins have bound me by their weight: Prov. 5: "His own iniquities capture the wicked man"; "and I was not able to see": Wis. 2: "Their own malice has blinded them": Is. 59: "Your iniquities have made a division between you and your God." Likewise, they are dangerous because of their multitude. Hence he says, "They have been multiplied beyond the hairs of my head." For just as hairs are innumerable, so sins are innumerable, and especially venial sins: which, if they do not terrify because of their weight, nevertheless terrify because of their multitude. The Gloss says: if you have avoided grave sins, beware lest you be overwhelmed by sand; not that venial sins of whatever kind and however many constitute a mortal sin, but because they dispose toward it: Jas. 3: "In many things we all offend." The effect of this is the distraction of the heart: Eccl. 10: "Dying flies spoil the sweetness of the ointment." And therefore he says, "And my heart has forsaken me"; as if to say, even if they do not take away charity, they nevertheless impede fervor, and so the heart is distracted so that it is not fervent: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you." Or, "My heart has forsaken me," that is, it has not thought about what is useful for me: Ps. 37: "The light of my eyes is not with me."
[87202] "May it please you, O Lord." Here the prayer is presented explicitly. And first he makes the prayer explicit with regard to himself. Second, with regard to the wicked, at "Let them be confounded." Third, with regard to the good, at "Let them exult and rejoice." With regard to himself, he asks to be rescued from evils: Sir. 51: "He delivers those who wait for him." And to be helped in obtaining good things; because through your providence, help is given to me. And this not from my merit, but from your good pleasure. Hence he says, "May it please you." The dignity of the persons is designated with regard to his adversaries when he says, "That you may rescue me" from evils, or wicked men, or sins. And note that he says, "May it please you," not distrusting in the mercy of God; as if to say, if you will, you can; and therefore he says, "Look to help me," namely in the doing of good; as if to say, look upon the penitent in their sorrow. The regard of God is our help. "Let them be confounded." Here he presents the confusion of adversaries, of whom some are capital enemies and seek to kill. Others do not seek to kill but to harm. Others seek to mock or deceive with words. And these three kinds of evils are designated here. And these things can refer either to good or to evil: because there is a twofold confusion. One confusion is good, which is through repentance; Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other is confusion through punishment. Therefore when he says, "Let them be confounded," that is, let them be punished. And he prays this in conformity with the divine will, or justice. Or, "Let them be confounded," that is, let them repent, "and be put to shame together"; either through fear of punishments. As to the first, Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Or through fear that provokes repentance. And this because "they seek my soul," to kill it corporally. Or souls, to lead them into darkness: Gen. 14: "Give me the souls; keep the rest for yourself." He asks that the bodily enemies be impeded; hence he says, "Let them be turned backward," for good, that is, let them follow Christ behind him, Mt. 16; or for evil, that is, let them fall from their intention, so that they fail. "And let them blush who think evil things against me," that is, who rejoice at my evils: Lam. 1: "All my enemies have heard my evil; they rejoiced because you have done it." Against three enemies he asks for swiftness, because delay is usually harmful: Eccl. 8: "Because sentence against evil works is not quickly pronounced, the sons of men commit evil without any fear." And therefore he says, "Let them speedily bear their confusion," that is, let them quickly be confounded, because these are they who, applauding, say to me "Well done, well done," that is, they rejoice falsely, with regard to flatterers. Or, "Well done," that is, they mock or insult. Jerome has it according to these words: "Ha!" Thus the Jews mocked Christ, Mt. 27. For the good he asks that they rejoice at his help and liberation, and praise God. And as to the first he says, "Let all who seek you exult and rejoice." As to the second, "And let those who love your salvation say always, The Lord be magnified." Here he presents four things that befit the good. First, that they love the salvation of God, which is Christ. Lk. 2: "My eyes have seen your salvation." Second, that they seek the acts of love. Song 3: "In my bed I sought," etc. Is. 55: "Seek the Lord while he may be found." Third, that they rejoice over the beloved found; hence, "Let them exult." Hab. 3: "Yet I will rejoice in the Lord," etc. Exultation pertains to the exterior signs of joy. As to the interior, joy is, as it were, gladness and expansion of the heart. Fourth, thanksgiving and praise; hence he says, "And let them say always, The Lord be magnified," etc. Is. 12: "Exult and praise, O dwelling of Zion, for great in your midst is the Holy One of Israel."
[87203] "But I." Here the cause of the petition is presented. And first he proposes his need; second, the help of God against it is presented. He says therefore, I ask all these things because by myself I can do nothing, because I am a beggar. And this can be read in two ways. In one way, literally of Christ in his own person, who in this world, living, was both a beggar and poor. 2 Cor. 8: "You know the grace of our Lord Jesus Christ, who, though he was rich, became poor for our sake, so that by his poverty you might become rich." A beggar is one who seeks sustenance from another; a poor man is one who is not self-sufficient. And both of these are said of Christ. Lk. 9: "The Son of Man has nowhere to lay his head." Or, spiritually, I necessarily beg from God the help of grace, and I am poor because the things I have are not sufficient for me. And therefore, because I recognize this, the Lord is solicitous for me. And because I am in need, "You, O Lord, be my helper." And because of the danger, "Do not delay." Mt. 15: "Lord, help me."
Commentary on Psalm 40
[87204] In the preceding Psalm, the Psalmist showed his confidence with respect to God; here, however, he asks from God a mercy that strengthens. The title is: "Unto the end, a Psalm of David." This title has already been explained above, namely that this Psalm which David composed leads us to the end, that is, to Christ, because it treats of his Passion with respect to certain things. It is said, however, in the Gloss that according to Jerome in his original text the title is: "Understanding, for the sons of Korah"; and this is a new title among the titles of the Psalms. It should therefore be known that, as is read in Num. 16, when Dathan and Abiram made a schism against Moses for the leadership of the people, then Korah rose up against Aaron for the leadership of the priesthood, and he was burned. Not all of his family, however, consented to this, and therefore those who did not consent from among them survived; hence in the time of David, ministries were given to them among the singers. And it is understood that this Psalm was in those days ordained to be sung. But it should be noted that in those Psalms where "understanding for the sons of Korah" is said, and is said according to the letter in all those in which "understanding" is placed, it is given to understand that through that Psalm the people are incited to understand the divine benefits or certain secrets, such as that verse, Ps. 94: "Understand, you senseless ones." And there, Ps. 78: "Attend, O my people," etc. Mystically, Korah is interpreted as Calvary, and Christ was crucified at the place of Calvary; and therefore this Psalm is attributed to the sons of the Passion, that is, of the cross of Christ. And these are they who have crucified their flesh, as is said in Gal. 5. The intention of the Psalmist is that he asks for divine mercy. This Psalm is therefore divided into two parts. In the first he asks for divine mercy in general; in the second in particular, at "But you, O Lord." Concerning the first he does two things. First he asks for mercy; second he introduces the necessity of asking for mercy, at "My enemies." Concerning the first he does two things. First he shows to whom mercy is owed; second, perceiving in himself that he deserves mercy, he asks for it, at "I said," because Mt. 5: "Blessed are the merciful, for they shall obtain mercy." Therefore mercy is owed to the merciful for a twofold reason. First, from divine acceptance, because God accepts mercy, through which man becomes an imitator of God. Lk. 6: "Be merciful," etc. Second, from the prayer of the saints. Sir. 29: "Store up almsgiving in the heart of the poor, and it shall pray for you." And this he does at "The Lord preserve him." Concerning the first, he announces the merit; second, the reward. He says therefore, "Blessed is he who understands concerning the needy and the poor." Blessed is the one who is merciful, who has mercy on the needy and the poor. Prov. 14: "He who has mercy on the poor shall be blessed." And he says, "who understands"—he does not say "who helps," because, as has been said, one ought to be merciful after the manner of God; but God does not wait to be always asked. Hence he comes to the aid of a desire before being asked; and therefore he is truly merciful who not only helps those who ask, but also helps the one in need before being asked. Job 31: "If I denied what the poor desired, if I made the eyes of the widow wait." The needy is one who needs to receive from another; the poor is one who has little. Jerome has, "who considers," etc., that is, who takes upon himself the care of the affairs of the poor. Job 29: "I was an eye to the blind, and a foot to the lame." Mystically, if this is referred to Christ, blessed is the Christian if he is a son of Korah, that is, of the cross of Christ through meditation, who understands, that is, who has his understanding brought into service, understanding concerning the needy and the poor, that is, the benefit which Christ accomplished through the cross. Lam. 3: "Remember my poverty and my transgression, the wormwood and the gall." He sets forth the first when he says, "In the evil day the Lord will deliver him." Days according to their nature are good, because they are made by God. Ps. 119: "By your ordinance the days continue." But they are called evil on account of the evils that happen in them. Eph. 5: "Redeeming the time, because the days are evil." And he says, "In the evil day," that is, in a day of some evil tribulation. Now there are many kinds of evil days: namely, of trial. Sir. 11: "In the day of good things, be not unmindful of evils." The greatest of evils is eternal damnation, which threatens man at the judgment, either particular, namely death, or at the universal judgment, that is, at the end of the world. And that day is evil on which such damnation takes place, that is, "that day is a day of wrath, a day of tribulation and anguish," etc. On this evil day the Lord delivers the merciful. Mt. 25: "I was hungry," etc. "Come, blessed," etc. Not that mercy alone without other virtues delivers a man, but because through mercy a man makes satisfaction for his sins.
[87205] "The Lord preserve him." Here he shows how one merits mercy from the prayer of the saints, who pray for the merciful. And a prayer is set forth for the merciful person in a state of prosperity; second, for one in a state of adversity. In a state of prosperity a man needs two things: namely, to be advanced and preserved in good; second, to be freed from evils. Now there is a threefold good: namely, the good of nature, the good of grace, and the good of glory. The first, namely the good of nature, he asks to be preserved for him; hence he says, "The Lord preserve him," namely in the good he possesses, namely in the good of nature. Ps. 56: "Preserve me, O Lord," lest the good of nature be corrupted by sin or by threatening tribulations. He asks for the good of grace to be given when he says, "and give him life"; for through grace man has spiritual life. Now this life is to be considered, and it is possessed through formed faith. Hab. 2: "My just one lives by faith." Gal. 2: "And that I live now in the flesh, I live in the faith of the Son of God." Even without this life, namely of grace, our life is death. 1 Tim. 5: "She who lives in pleasures is dead." As to the third good, namely of glory, he says, "and make him blessed upon the earth." If this is understood of perfect beatitude, then "upon the earth" means the land of the living. Ps. 27: "I believe that I shall see the good things of the Lord in the land of the living." Mt. 5: "Blessed are the meek, for they shall possess the land." But if it is understood of the beatitude of this life, insofar as we taste something eternal in our minds, as is said in Phil. 3: "Our citizenship is in heaven," then "make him blessed upon the earth" means in this earth, namely by participation in that beatitude. "And deliver him not into the souls of his enemies." Here he asks to be freed from evils. Among all evils, the greatest evil is to fall into the hands of enemies. Ps. 59: "Deliver me from my enemies, O my God," because enemies out of hatred persecute and afflict. Hence he says, "Do not deliver him into the souls," that is, into the wills, of his enemies, whose nature is to always hate, which is nothing other than to will evil. When, therefore, someone is subjected to the wicked, he is delivered into the will of the enemy. Or, "into the souls of his enemies," that is, into the power of the Devil and his ministers.
[87206] "The Lord bring him aid." Here is set forth a prayer for the merciful person in adversity. And first he asks for divine help or support; second he alleges the necessity of this. He says therefore, "The Lord bring him aid upon his bed of sorrow." He prays for the merciful person, or for the just man, a son of Korah simply, that the Lord give him life and make him blessed upon the earth. Second, that he preserve him and not deliver him into the souls of his enemies. And from this someone could infer that the merciful person would in no way be afflicted. Hence, to exclude this, he says that sometimes his bed is filled with sorrows, and this happens to the merciful person sometimes for correction. Job 33: "He rebukes sometimes through pain on the bed." Or for humiliation, as the thorn of the flesh was given to Paul, 2 Cor. 12. Or for testing, as in Job throughout, and in Tobit. And therefore he says, "The Lord bring him aid," that is, the merciful person in tribulation, "upon the bed," literally on which he lies, or on which he rests. 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you can bear." And that you bring him aid, a great necessity demands this, because "You have turned all his bed in his sickness." And he speaks here after the likeness of one with a fever, who finds no place on the bed where he can rest, but continually turns himself. And therefore he says, "You have turned"; as if to say: he needs aid because his infirmity is so great that he is continually turned about in bed. And this is according to the literal sense; yet simply everything through which he found rest in temporal things has been turned to bitterness for him, because God places bitterness in them, so that, having despised them, one may be converted to God. Eccl. 2: "And when I turned to all the works which my hands had wrought, I saw in all things vanity." And because to the merciful mercy is owed, being conscious of his mercy, I ask for mercy. First, therefore, he asks for mercy absolutely; second he shows in what respect he especially asks for it; third he assigns the cause of the petition. He says therefore, "O Lord, I said, have mercy on me"; as if to say: I do not have recourse to justice, but to mercy, because our salvation is not in our own acts of justice. Is. 64: "All our acts of justice are like a polluted garment." But in what does he ask for mercy? Where misery especially is. And this, namely mercy, is given where there is the highest beatitude, because beatitude does not consist in bodily things, since bodily things are ordered to ultimate beatitude. Therefore the chief misery is not in bodily things but in those things that have in themselves a disposition contrary to beatitude, such as in adulteries, thefts, murders, and other sins; and whoever does such things shall not obtain the kingdom of God, as the Apostle says in Gal. 5, but is damned. Prov. 14: "Sin makes peoples wretched." For sin has disordered the body, and the body has disordered the soul. Wis. 9: "The body which is corrupted weighs down the soul." And this health is had from God alone. Wis. 16: "Neither herb nor poultice healed them, but your word, O Lord." And the reason for this petition is: "because I have sinned against you." But do sins merit mercy? No. This, therefore, is connected in such a way that the word "because" designates the matter of mercy, not its merit. There is no misery where there is not a place for mercy. And therefore, because I am wretched, I ask for mercy. Or the word "because" denotes the meritorious cause, and thus, because the confession of sin is the merit of mercy, therefore he says: I ask for mercy because I confess that I have sinned against you. Prov. 28: "He who hides his sins," etc. "But he who confesses shall obtain mercy." Or otherwise, "because I have sinned against you"; as if to say: why do I ask for mercy? Because you alone are the one who can heal, because the injury and sin were committed against you; therefore remission pertains to you. And in every sin God is offended. And this verse is sung at the third hour, because by the faith and operation of the Trinity sin is remitted.
[87207] "My enemies have spoken." Above, the Psalmist asked for healing mercy; here, however, he sets forth the necessity of such a petition, which is caused by enemies. And according to the mystical sense, because the literal is plain, in this passage these words are spoken in the person of Christ. Concerning which he does three things. First he sets forth the malice of the wicked desiring his harm. Second he sets forth their scheming to entrap him, at "And if he came in." Third he sets forth their deliberation, at "Against me, because the enemy." First he desires to harm. Second he lies in ambush. Third he considers how it may be accomplished. He says therefore, "My enemies have spoken," in their heart or with their mouth, "evil things to me." Mt. 12: "The evil man out of an evil treasure brings forth," etc. And these evil words express their desire for the death of Christ, or of the just man. Hence it is said, "When will he die?" This is the mode of expressing desire. Ps. 42: "When shall I come and appear?" etc. Wis. 2: "Let us condemn him to a most shameful death." And they wished the death of Christ so that his fame, which was then celebrated, might be extinguished. Jer. 11: "Let us destroy him from the land of the living, and let his name be remembered no more." Hence they say, "And his name shall perish." But the contrary happened, because through death he was more exalted, and more were converted after the death of Christ. Jn. 12: "Unless the grain of wheat falling into the ground dies, it brings forth much fruit." And although the wicked lie in ambush against the good to extinguish their name, yet, as is said in Prov. 10: "The memory of the just is with praises." And sinners procure this by lying in ambush. Thus he first sets forth the manner of ambush. Second he shows the effect of the ambush, at "He came in." Concerning the first he does three things. For first he proposes the deceitful entry. Second, the feigned speech. Third, the insidious disposition. He says therefore, "If he came in to see me." Jerome has, "to visit"; as if to say: they did not come for the sake of friendship, but for the sake of spying. Thus the leaders of the Jews came to catch Jesus. Thus also after the death of Christ, many entered the Church to catch and lie in ambush against holy men. This is what the Apostle says in Gal. 2: "On account of false brethren secretly brought in, who crept in to spy out our liberty." As to the second he says, "He spoke vain things," that is, the people of the Jews spoke false things against Christ, because with their mouth they feigned sweet words. Mt. 22: "Master, we know that you are truthful." And inwardly they plotted death. Ps. 12: "They have spoken vanities, each one to his neighbor; with deceitful lips they have spoken with a double heart." As to the third he says, "His heart gathered iniquity to itself." An insidious disposition is one that gathers words with which to harm the just man. For these do not act like bees that gather honey, but like dung beetles that gather dung. But the good gather honey, because from divine sweetness they sweeten others. And therefore he says, "His heart gathered iniquity to itself." And he says, "to itself," that is, against itself. Prov. 1: "They lie in ambush against their own blood." Or, "to itself," that is, to achieve its own desire, because if they could catch him in some evil, they would greatly rejoice. Sir. 18: "If you grant to your soul its desires, it will make you a joy to your enemies." Thus they spoke against Christ, Mt. 27: "We have remembered that that deceiver," etc. Next the effect of the ambush is shown, because going out they slandered; hence he says, "He went out and spoke to the same effect." He went out either from pretense, or from malice, or from familiarity, or from friendship; because before he was and appeared as a friend, and thus he spoke to the same effect, that is, falsehood, as before, and words of falsity. Or he went out from the bosom of truth, or from the friendship he feigned, or from the Church, or from the company of Christ. Jn. 6: "Many of his disciples went back."
[87208] "Against me." Here he shows their evil counsel, how they might do harm. And first he sets forth the counsel of enemies. Second he shows that in this also some good friends concurred, at "The man of my peace." And first he sets forth the order of deliberating, showing that first the counselors assemble. Second they discuss what they deliberate about. Third they determine what is to be done. And he describes these three things here. He says therefore, "All my enemies whispered against me." The Gloss says, "He went out." And after follows, "To the same effect," etc. And this is found in the text of Jerome, yet it matters not. And he says, "They whispered," that is, they spoke silently; and this is the manner especially of counselors, and especially of evil counsels and evil men, who do this in secret. Lev. 19: "You shall not be a slanderer nor a whisperer among the peoples." Sir. 28: "The whisperer and the double-tongued is accursed," etc. And he says, "Against me." And thus they are not good counsels but evil. Ps. 36: "He has meditated iniquity on his bed." And therefore "they devised evil things against me." Ps. 1: "Blessed is the man who has not gone," etc. "They determined an unjust word against me," that is, an unjust thing. This, therefore, they determined in their council. Jn. 11: "It is expedient for you that one man should die for the people." And from that hour they plotted, etc. Mt. 21: "This is the heir; come, let us kill him." Wis. 2: "Let us condemn him to a most shameful death." This unjust word is found in Jer. 18: "You know, O Lord, their counsel against me unto evil and death." "Shall he who sleeps rise again?" Here he sets forth the reasoning behind their wicked determination. The word "not" is superfluous; as if to say: he who sleeps will not rise again; as if to say: if we kill him, he will not rise. Wis. 2: "There is no one who has been known to have returned from the dead." And therefore they believed the resurrection to be a deception. Or otherwise: "Shall he who sleeps," etc., so that the word "not" is construed with "rise again," and the sense is that these are the words of the Church taunting them; as if to say: you determined to kill him, but you did this in vain, because he will rise again. Hence he says, "Shall he who sleeps not rise again?" And he says "sleeps," because this is also said in Dan. 12: "Many of those who sleep in the dust of the earth shall awake." For simply speaking, the death of Christ was a sleep, because he himself laid down his life in death, and he died not by violence but by his own will. And therefore he had the power to take up his soul again by the power of his divinity. 2 Cor. 13: "Although he died from weakness, yet he lives by the power of God."
[87209] "Even the man of my peace, in whom I trusted." Above, the Psalmist set forth the counsel of enemies plotting the death of Christ; here, however, he introduces the counsel of friends. And because Christ himself, in Jn. 13, introduces this word concerning Judas, therefore let us here explain this of Christ. Where he does two things. First the condition of Judas is described. Second, his guilt. The condition of the person of Judas is described from three things that aggravate the sin: because he was a friend, because he was familiar, and because he had received benefits. He says therefore, as to the first: "Even the man of my peace." He said above that he slept, at the instigation of the traitor. Or, "They determined an unjust word against me," the enemies. But this is not surprising, because "the man of my peace," because Judas was reckoned among his friends. This prophecy was fulfilled in deed, because he betrayed Christ with a kiss, which is a sign of friendship and peace. Hence the Lord said in Lk. 22: "Judas, do you betray the Son of Man with a kiss?" Ps. 28: "They speak peace with their neighbor," etc. Jer. 20: "I heard the insults of many, and terror on every side, from all the men who were at peace with him, and watching his side." Likewise he was a familiar; hence, "in whom I trusted." But was Christ deceived in his hope? No. And therefore he says, "in whom I trusted," that is, in whom I seemed to trust, that is, to confide, because he had committed to him the management of his affairs. Or, "in whom I trusted," that is, of such a condition that I bore myself toward him in such a way that I ought to have been able to trust in him. But sometimes one believes he can trust in one whom he considers a friend and in whom he ought to confide, and yet is deceived. Jer. 9: "Do not have confidence in any brother of yours." Mic. 7: "Do not trust a friend, and do not confide in a leader." Or, "in whom I trusted," in my members who trusted in Christ. Mt. 25: "What you did to one of these my least ones, you did to me." As to the third he says, "who ate my bread," because Christ designated him with the sign of bread. Jn. 13: "He to whom I shall give the dipped bread." And although Judas ate the bread of Christ, yet he proceeded against him. Sir. 29: "He will feed and give drink to the ungrateful." Or, "my bread," that is, my teaching. Gen. 49: "Asher, his bread shall be fat, and he shall yield royal dainties." Such bread is the bread of Christ, which is rich on account of the sweetness of his teaching. Ps. 119: "How sweet," etc. "He has greatly supplanted me." Behold the sin. Jerome has: "He has lifted up his heel against me." And he speaks after the likeness of one who wishes to completely crush someone; as if to say: he attempted to utterly destroy me. And the diversity of translations seems to have arisen from an equivocation, because what is lifted up on high is magnified. Or, "He has greatly supplanted me," that is, he committed a great act of treachery against me, because he brought about my death. Jer. 9: "Every supplanter shall be supplanted." Amos 5: "They hated the one who rebuked in the gate."
[87210] "But you." Christ has now set forth his petition in general; here, however, he shows in what respect he asks for mercy. Hence he says: they have disturbed me, but there remains nothing except that I have recourse to God; and therefore he says, "But you, O Lord, have mercy on me." Mercy ought to be where there is misery; now Christ was made a partaker of our misery, not as to guilt but as to punishability, and especially as to the punishment of death. And therefore, "Have mercy on me." Ps. 89: "My mercy I will not take from him." But in what respect he asks for mercy, he shows when he says, "Raise me up"; as if to say: they say he will not rise again, but you raise me up. But did not Christ rise by his own power, since he says "Raise me up"? Indeed it seems that he did, because the Psalmist says in the person of Christ, "I have slept and I have risen," Ps. 3. It must be said that Christ according as he is man did not have the power to rise, but according to the power of the divinity, which is the same in the Father and the Son. And therefore if he rose by the power of the Father, he rose by his own power. And he asks from the Father, as man, what he had as God, to show that this is accomplished by the power of the divinity. "And I will repay them." Here is set forth the effect of this. Christ had a twofold power after the resurrection, because in heaven and on earth; and therefore he repaid them with temporal captivity, because they were scattered throughout the world, and he will repay them in the future with damnation. Jn. 5: "He gave him power to execute judgment." Jerome has: "Raise me up and I will repay you"; as if to say: this is the fruit of the resurrection, that having been raised I will bring many to the knowledge of your name. Ps. 116: "What shall I render to the Lord," etc.
[87211] "In this I know." Here he sets forth his confidence of being heard. And first he sets forth that God willed him, that is, it was pleasing to the Father's will in him. Hence he says, "that you have willed me." Mt. 3: "This is my beloved Son, in whom I am well pleased." Is. 42: "My soul is pleased in him." Likewise he says, "My enemy shall not rejoice over me," that is, Judas; and even if he rejoiced at his death, he will not finally rejoice, because he will be saddened at the resurrection. Mic. 7: "Do not rejoice over me, O my enemy, because I have fallen; I shall rise again." And this text can be arranged in two ways. In one way, so that the first is the argument for the second, and the sense is: from this, that I consider that I am acceptable to you. In another way, so that the second is the cause of the first, and the sense is: because my enemy will not be able to rejoice over me, I have known that you have willed me. But because he needed some sign, he says, "I have known," that is, I have made known, or because others have known this. "But you have upheld me because of my innocence," etc. Here, having been heard, he gives thanks. And first he confesses the benefit. Second he adds praise, at "Blessed." In the benefit he confesses all that pertains to himself. For first he sets forth the merit. Second he shows the benefit of the resurrection. Third, the state of the risen one. Fourth, the exultation. As to his merit, let us consider his innocence; hence he says, "You have upheld me because of my innocence." 1 Pet. 2: "He committed no sin." Ps. 26: "But I have walked in my innocence." And from this merit he says he was upheld, or taken up. He does not say this of the assumption into the unity of the person, because that assumption was not from the merits of the man Christ himself, but from pure grace; hence it was accomplished by the operation of the Holy Spirit. Rather, he says this of the reception from the dead, by which he rose. Ps. 3: "But you, O Lord, are my upholder." And he says, "You have upheld," namely my soul from the dead, and my flesh from the tomb. But in what manner was he upheld? Was it to mortal life, like Lazarus? No; but he was upheld to the state of immortality. Hence he says, "And you have confirmed me in your sight forever," that is, in the state of immortality. Rom. 6: "Christ, rising from the dead, dies no more." And still more: because he established him before his sight. Heb. 9: "He entered into heaven itself, that he may appear before the face of God for us." And this "forever," that is, always.
[87212] "Blessed be the Lord." Here he sets forth praise, and concerning this he does two things. First he sets forth certain things on the part of the one praised; second, on the part of the one praising. "Blessed." To bless is nothing other than to speak well. We bless God in one way, and God blesses us in another. We bless God by acknowledging his goodness. Tob. 12: "Bless the God of heaven." Sir. 43: "Blessing the Lord, exalt him as much as you can." But God blesses us by causing goodness in us, because his speaking is his doing. Ps. 148: "He spoke, and they were made." The second he shows when he says, "the Lord." The power of God is considered according to two things. First, according to the work of governance. Wis. 12: "But you, the ruler of power, judge with tranquillity, and with great reverence you dispose of us." And according to the work of creation. And he touches on these two when he says "Lord," to whom it pertains to govern; second when he says "God," for all consider that to be God which is the first principle of being for all things. But the work of governance has ministers; in the work of creation, however, there can be no ministry. Hence the honor that is due to a governor can be communicated to others. Gal. 4: "You received me as an angel of God." And this is dulia. But latria, which is due to the Creator, is owed to no one else. And therefore the Gloss says: "Lord," to whom dulia is due; "God," to whom latria is due. And he says, "of Israel," that is, of those who see God; because even though he governs all things, nevertheless only the faithful obtain the abundant fruit of governance, which is life. And even if all worship God, yet the faithful alone offer the worship of latria to God alone. The third he shows when he says, "from age to age," because your power is not bodily but eternal. Ps. 145: "Your kingdom is a kingdom of all ages." On the part of the one praising he says two things: namely, the confession of the mouth. Rom. 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." And he does this when he says, "Blessed be God," etc. Likewise, the delight of the will. Phil. 4: "Rejoice in the Lord." And therefore he says, "So be it, so be it"; as if to say: he takes delight in his goods, and he repeats it to signify the continuation of this delight. 1 Chr. 29: "O Lord God, preserve this will." In the Hebrew it has "Amen, Amen." And because "Amen, Amen" is placed at the end of books, some believe that the Book of Psalms is divided into many books, and that one is completed here. But this is not true, because "So be it," or "Amen," is placed here as a continuation of the will, not as the completion of a work.
Commentary on Psalm 41
[87213] This is the fifth decade of the first group of fifty, and thus it is ordered toward imploring help against present evils. And this is a figure of the temporal evils that befell David, who suffered persecution from Absalom—and against this was the first decade. Likewise from Saul—and against this the second decade. Likewise from the whole people—and against this the third decade. Likewise from many rivals—and against this the fourth decade. Ps. 35: "Judge, O Lord, those who wrong me." There remains the fifth decade, in which he speaks specifically about things pertaining to the kingdom. And he asks in this decade for divine help against those who attack the kingdom. And to refer this to the mystery, the just man asks against those who attack the kingdom of the Church. This decade is therefore divided into two parts. First he formulates a petition for the state of the kingdom; second, because the kingdom appears to have been troubled through sin, he therefore asks pardon for sin, at Ps. 51: "Have mercy on me, O God." Concerning the first he does two things. First he sets forth a petition against the enemies of the kingdom; second, having been heard, he gives thanks for the glory of the kingdom, at Ps. 45: "My heart has uttered." And because every petition proceeds from desire, therefore concerning the first he does two things. First he sets forth his desire; second he adds a prayer, at Ps. 44: "O God, with our ears." Concerning the first he does two things. First he shows the desire he has for God; second he asks for the fulfillment of his desire, at Ps. 43: "Judge me." The title: "Unto the end, understanding, for the sons of Korah." This has been explained in the title of the preceding Psalm; yet another reading has: "Unto the end, with understanding," that is, this Psalm is attributed to the sons of Korah, "with understanding," that is, leading us to the end through understanding. Korah is interpreted as Calvary. Hence those are called sons of Korah who suffer mockery on account of the cross. Thus in 2 Kgs. 2, boys mocked Elisha: "Go up, bald head, go up, bald head"; and Elisha cursed them, and bears devoured them. Those ascend from Bethel who are converted to the faith of Christ from Judah, which was formerly called the house of God. And they are mocked by boys, that is, by Jews using childish understanding, because they are still under a tutor, and they cast in their teeth the cross of Christ. And those two bears devoured them, namely Titus and Vespasian. The Psalm is therefore divided into two parts. In the first he sets forth his desire. In the second he sets forth the sadness that incites the desire, at "My tears have been." Concerning the first he does three things. First he sets forth the desire under a likeness. Second he assigns the reason for the likeness, at "My soul has thirsted." Third he explains the thing desired, at "When shall I come?" He takes the likeness from the deer, which especially has this property: that it crushes the serpent with its hoof, and when it wishes to be renewed, it eats the serpent, and thus it burns from the venom, and then it runs to water, and so it is renewed. As a deer in general desires waters, so the faithful person desires God; yet in particular it is adapted to catechumens and to perfect men. For the catechumen is like a deer that feels in itself the burning of venom, which was introduced by the suggestion of the serpent, Gen. 3. From this venom followed original sin. Rom. 5: "Through one man sin entered into this world." And this venom is the guilt of concupiscence and the guilt of the first sin. And therefore he ought to desire the font of Baptism. Zech. 13: "There shall be a fountain open to the house of Jacob for the washing of sins." Ezek. 36: "I will pour out upon you clean water." The perfect man, however, is like a deer established on the rock. Ps. 18: "Who made my feet like the feet of deer." "My soul has thirsted." He has now eaten, that is, destroyed sin. Sir. 21: "Flee from sin as from the face of a serpent." And therefore he has nothing in the world that he desires; and so he desires to come to the fountain of life. And therefore, because this likeness suits both catechumens and perfect men, this Psalm is sung in the office of Baptism on Holy Saturday and Pentecost when the solemn Baptism takes place, with respect to catechumens. Likewise it is sung with funeral rites, because it suits perfect men approaching the fountain of eternal life. "So does my soul long for you, O God." Here he applies the likeness. "My soul desires" with interior affection. Is. 26: "My soul has desired you in the night." Lam. 3: "The Lord is my portion, said my soul." But is there a fountain of waters in God? Yes; hence he says, "My soul has thirsted for God, the living fountain." A fountain is called one that springs forth and produces living waters, and that unceasingly and unfailingly sends forth waters. Every water of graces flows from that fountain, namely from God the Father. Jer. 2: "They have forsaken the fountain of living water." Likewise it flows from the Son, also insofar as he is God. Ps. 36: "With you is the fountain of life." "The fountain of wisdom is the word of God," Sir. 1. Likewise from the Holy Spirit. Jn. 4: "It shall become in him a fountain of water springing up into eternal life." And Jn. 7: "This he said of the Spirit whom those who believed in him were to receive." Therefore, because he himself is the fountain, my soul has thirsted for him. Thirst designates desire with anxiety. Thus this man signifies that he suffers anxiety, not only from the delay of the thing desired, but on account of the evils that afflict here. Mt. 5: "Blessed are those who hunger and thirst for justice, for they shall be satisfied." But from this fountain he desires this, namely, "When shall I come?" These are the words of one who desires, and they express the desire of the catechumen for Baptism; and thus the sense is: when shall I come to the sacred Baptism of Christ? Mt. 11: "Come to me," etc. Ps. 34: "Come, children," etc. This, as Augustine says, is fitting for catechumens, because from the beginning catechumens, until they became adults, were not admitted to the sacred mysteries but could attend only until the Gospel. Hence he says, "When shall I come and appear?" Literally, with others, before the face of the Lord, that is, to the sacraments of Christ. Likewise it is fitting for perfect men, and the sense is: "When shall I come and appear," that is, so that I may see you face to face, because now I am far from you, since I see you through faith? But when I shall see you through direct vision, then I shall be near. Phil. 1: "Having a desire to be dissolved, and to be with Christ." And he does not say, "The Lord will appear to me," but "I will appear before the face of the Lord"; because from the fact that I shall see the face of the Lord, I shall be made conspicuous to all, far more than Moses who saw him in this life. 1 Jn. 3: "It has not yet appeared what we shall be; we know that when he shall appear, we shall be like him." Rom. 8: "The sufferings of this present time are not worthy to be compared," etc. As if to say: I shall be part of the company of those who see God, and from this I shall be conspicuous and glorious. But the hypocrite is excluded from this vision. Job 13: "No hypocrite shall come into his sight."
[87214] "My tears have been." Here he describes whence he has this desire or anxiety. And first he sets forth the cause. Second he sets forth the remedy he has against it, at "These things I remembered." And first he sets forth the greatness of his sadness. Second he sets forth the cause of this sadness. Concerning the sadness he proceeds thus: first he expresses the greatness of the sadness; second, the effect; third, the continuity. He shows the first when he says, "My tears have been my bread," into which, namely, a man bursts forth from abundant sadness. And this sadness is either over sins that impede the attainment of the thing desired, or over the troubles caused by others. He shows the second when he says, "bread." Bread refreshes; and thus also tears refresh, for a twofold reason. One is that to everyone the activity suited to his state is delightful. Hence the activity suited to sadness is delightful to the sad person, and weeping is the activity of sadness. The other reason is that when heat evaporates outward, it diminishes. And therefore he says that tears are to him like bread, as refreshing him. Or, like bread, because just as he is sustained by bread, so he is sustained in good by tears. He shows the third when he says, "day and night," namely in prosperity and adversity. Jer. 9: "I will weep day and night." And the cause of this is: "while it is said to me daily: Where is your God?" These, if they are the words of pagans, are referred to catechumens; as if to say: we, say the pagans, have a God whom we see, namely the sun. But where is your God, whom you fabricate? Respond: God can be seen, but not by you, because you are not pure of heart. Likewise, if it is said to a converted Jew by an unbelieving Jew: "Where is your God?" Let the Jew converted to the faith respond: where my God is, appears in your punishment, namely of the Jews, because you are scattered. Likewise these are the words of the sinner to the just man placed in affliction; as if to say: where is your God? Why does he not deliver you from the affliction you suffer? Let the just man respond: because these temporal things are not the reward that God gives to his servants, but heavenly things are.
[87215] "These things I remembered." Above, the Psalmist set forth his desire, and the cause of the desire; here, however, he sets forth the remedy against the cause, namely sadness. And concerning this he proposes or does two things. First he sets forth a remedy from his own meditation. Second, from divine help, at "Within myself." Concerning the first he does two things. First he proposes the remedy. Second, through this remedy, the impediment of sadness, at "Why are you sad?" In the remedy he proposes first the meditation. Second, the delight of the mind, at "I poured out." And he assigns the reason for this, at "Because I shall pass." He says therefore, "These things I remembered," namely the taunts of the unbelievers saying, "Where is your God?" Lam. 3: "Remembering I shall remember." And I had consolation of mind, because "I poured out my soul within me." When a liquid is poured out, it is expanded. Hence, because the breadth of heart pertains to joy, which is a certain delight, therefore in the pouring out of the soul is designated delight. Ps. 62: "Pour out your hearts before him." Another reading has, "I poured out my soul upon me." And according to this it is read differently, and the sense is: they say, "Where is your God?" And I, remembering these things, first searched insensible creatures to see if I might find my God; but I found in them certain vestiges of God. Rom. 1: "The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made." But I proceeded further into the intellectual realities of the soul. "And I poured out my soul upon me," that is, searching carefully I sought whatever is in them, as placing all things before me; like one who extracts everything from a vessel to examine whatever is within. And yet my God is not there. But there is still something above this, and this I did: "Because I shall pass over into the place of the wonderful tabernacle, even to the house of God"; as if to say: all the solace I could have is the hope of tending toward God. And he says two things: namely, where he tends, and how, at "With the voice," etc. Concerning the first, the following imagination is to be taken. In the Old Testament there was a twofold place dedicated to divine worship: namely, the tabernacle, about which we read in Ex. 36. Afterward, as the state and devotion of the people grew, the house of God was built, namely the temple—not like the tabernacle, but as a fixed structure. And David wished to build this, but was forbidden by God. 2 Sam. 7: "Shall you build me a house?" Likewise 1 Chr. 17. But it was promised to him that his son would build the house of God; hence he himself prepared the expenses. And therefore he says: they say to me, "Where is your God?" And so, remembering these things, I delight that I shall find him; and therefore with all my affection I shall tend toward him. "And I shall pass over into the place of the wonderful tabernacle"; as if to say: I shall not rest until I find him. And he says, "I shall pass over," because by the tabernacle, which was mobile, is signified the state of the present Church, which is not perpetual nor stable except until the consummation of the age, and then it will be transferred. And this is said in Rev. 21: "Behold the tabernacle of God with men," that is, the present Church with men, that is, as long as men shall be in this life. And from this I shall pass over to the stable house of God. Ps. 65: "We shall be filled with the good things of your house." Jn. 14: "In my Father's house," etc. And thus he intimates going into the wonderful tabernacle and into the house of God. And it is called the wonderful tabernacle on account of the wonderful things he does for his saints.
[87216] "With the voice." Here is described the manner of passing over to the house of God. And here likewise a certain imagination is to be taken. Now it was the custom that when some went in groups to the tabernacle, they went with joy. Is. 30: "You shall have a song as in the night of a holy solemnity, and joy of heart." Thus one who goes with a pipe goes joyfully; and therefore he says, "I shall go into the place of the tabernacle," etc. And with joy, because "With the voice of exultation and confession, the sound of one feasting." Another reading has, "The sounds of one feasting"; as if to say: I shall go with the sound of one feasting, because at banquets there is a sound of joy; and this is more evident according to the other joys that are there. Let us therefore refer this to the entrance of joy, because there will be three things there. First, there will be exultation over the goods possessed. Is. 35: "They shall obtain joy and gladness." Second, there will be confession of the benefits of grace, because they will acknowledge that they obtained those things through the grace of God; and therefore thanksgiving will follow there, and the voice of praise. Third, there will be spiritual refreshment. Is. 65: "My servants shall eat, and you shall be hungry; my servants shall drink, and you shall thirst," etc. Mt. 5: "Blessed are those who hunger and thirst for justice," etc.; and therefore there will be the sound of one feasting. Likewise of festivity, that is, perpetual exultation. Bar. 5: "Look, O Jerusalem, toward the east, and see the joy that comes to you from God." And because all these things exist imperfectly in the Church, he adds, "Why are you sad, O my soul?" Here he applies the remedy against the cause of sadness. And first he removes the feeling. Second he removes its effect. He says therefore, "Why are you sad, O my soul?" When you ought to rejoice, because you are in the tabernacle, and because I shall go to the house of the Lord. Why then are you sad? For small evils are not to be regarded in consideration of eternal goods. Sir. 30: "Drive sadness," namely of the world, "far from you." 2 Cor. 7: "The sadness of the world works death." The effect of sadness is disturbance, because from the disorder of the affections, reason itself is disturbed. And who is speaking? The soul, according to this sense. The soul has two parts: namely, the sensitive part, which he here calls the soul on account of its animality; and the higher reason, which names itself, because each person is most of all that which is best in him. And therefore the higher reason says to the lower: "Why do you disturb me?" And what is the cause? He shows, moreover, that it should not be sad, because there is hope of future confession; and therefore he says, "Hope in the Lord, for I shall yet praise him"; as if to say: hope in God himself, because you will yet come to that which you desire, because, namely, "I shall yet praise him," that is, I still hope for his countenance, either on the way or in the homeland, which is especially the matter of joy. Jas. 5: "Is anyone among you sad? Let him pray. Is anyone in good spirits? Let him sing psalms," etc. "The salvation of my countenance." Here the word "salvation," according to the Gloss, is in the nominative case, and the sense is: I say that I shall praise him. And whom? Namely Christ, in whom there are two natures: the human, namely, by which he is like his mother; and therefore he says, "The salvation of my countenance," that is, bearing my countenance. Lk. 2: "My eyes have seen your salvation," etc. Gen. 49: "I will wait for your salvation, O Lord." Likewise the divine nature; and with respect to this he is my God; therefore he says, "My God." Rom. 9: "From whom is Christ according to the flesh, who is over all things, God blessed forever." Or, according to Jerome, "salvation" is in the accusative case; as if to say: I shall confess to him salvation, that is, the salvation by which he saved me. And what follows, "my God," is joined with what follows. Next he applies the remedy, namely of divine help. Where first he proposes the remedy. Second he explains it. He says therefore, "Within myself." Another reading has, "From myself my soul was disturbed." The first is better; as if to say: what is the reason, I ask, why, O soul, you disturb me? And this disturbance comes because however I turn to myself, I find tribulation within me. Hos. 13: "Your destruction, O Israel, is from yourself; only from me is your help." And therefore Jerome has, "My God, within myself." According to that reading, the sense is: as if to say, the cause of the disturbance is from myself; because, if we refer this to the human race, the corruption of sensuality comes from reason, namely from the sense of the first parent. Likewise every man, by sinning, corrupts his own nature; and therefore after sin, sensuality resists reason all the more. And because there is nothing in me except the cause of disturbance, "therefore I will be mindful of you," that is, I will have recourse to you. Hos. 14: "His memorial is like the wine of Lebanon." And from where? "From the land of the Jordan and of the Hermonites." The Jordan is a river in the Promised Land. Hermon is a certain mountain near the Jordan. And according to the history of 2 Sam. 17, when Absalom went to Jerusalem and took counsel to pursue David, who was beyond the Jordan, then Hushai impeded this; and therefore he says: if I were in as great a tribulation as then, nevertheless "I will be mindful of you." Three things, however, are designated here that are in Baptism. By the Jordan is designated the descent of grace into Baptism. Jas. 1: "Every good gift and every perfect gift is from above." "And from the land," because through the influx of grace the earth of the heart is thereby made fruitful. Hermon is interpreted as "anathema," and designates the renunciation we make of the Devil and his pomps in Baptism, because then everyone anathematizes, that is, separates himself from the Devil. "From the little mountain," because this renunciation and grace comes from a humble heart, because God gives grace to the humble, Jas. 4. And the Devil is king over all the children of pride, Job 41.
[87217] "Deep calls to deep." He explains the remedy with respect to two things said: namely, with respect to the disturbance he has in himself, and with respect to the remembrance of God, at "In the day he commanded." As to the first he proposes a likeness and explains its cause. "Deep" in Scripture signifies a multitude of waters. Gen. 1: "Darkness was upon the face of the deep, and the Spirit of the Lord," etc. It also happens that when waters are generated in great quantity in the air, they can be called a deep. And in these rains there is a certain circulation: because they descend to the earth, and from them vapors are raised that generate other waters; and in between there are frequently thunders, which are produced from the commotion of clouds generated by vapors and rains. Likewise it happens that after thunder, lightning follows. Ps. 135: "He made lightning for the rain." He says therefore, "The deep," that is, a multitude of waters, "calls to the deep," that is, draws to itself another multitude of waters; and this "at the voice of your cataracts," that is, there are certain hidden places in which waters are generated and from which they descend. Hence cataracts, that is, clouds, which are, as it were, certain cataracts from which they are generated. And in Scripture, the deep and the tempest signify evil. Ex. 15: "The deeps covered them." Hence "deep calls to deep"; as if to say: one punishment of God calls to another, that is, is followed by another; as if to say: the judgment of God by which he inflicts present evils calls to the judgment by which he inflicts future evils. Ps. 36: "Your judgments are a great deep." And this thus, "at the voice of your cataracts," that is, through the voice of your Scriptures, or of preachers. And this is referred to what he says, "My soul was disturbed." Why? Because "deep calls to deep": that is, from one evil or from one sin a great punishment follows. Or otherwise, "therefore I will be mindful," etc., so that by "deeps" is understood sacred doctrine; and thus the sense is: "the deep," that is, the Old Testament, calls to another, that is, the New Testament. And these two he brings together in harmony so that I may be mindful of you, because in both the help of God is promised to man; and this "at the voice of your cataracts," that is, of preachers and teachers. Or otherwise, "therefore I will be mindful," etc., because "deep calls to deep": that is, man, who is called a deep. "Who knows the things of a man except the spirit of the man that is in him?" 1 Cor. 2. Jer. 17: according to another reading, "The heart of man is deep and unsearchable." Therefore, "deep," that is, one man, calls another to Christ. And this happens not by one's own power, but "at the voice of your cataracts," that is, by the inspiration of the Holy Spirit, from which the tongue of the preacher has its efficacy. "All your heights." Above, the Psalmist set forth a likeness of his tribulation; here, however, he explains the likeness itself. Above he said, "Deep calls to deep"; and this refers to signifying that he suffered not only one punishment, but many. And to this he follows his likeness: a man is afflicted by water, either descending from the air, or being in the air, or being below; and he says he is afflicted by both. By the first, when he says, "All your heights"; by the second, when he says, "And your waves have passed over me." These heights are future punishments, and they look toward the future judgment, which was in the sea, when they were submerged like lead, Ex. 15. The waves are the present punishments that call to that. And therefore, "I was troubled." Job 19: "They have made their way over me." The Gloss says, "They have passed over," that is, they have departed from me, "your waves." And thus according to this explanation, this is the reason for consolation; as if to say: I will be mindful of you, because all your heights and your waves have departed from me; as if to say: the greater punishments, which are designated by the waves, have passed over me, that is, they seemed to exceed my capacity. But the first explanation is better.
[87218] "In the day." As has been said, he stated two things: the disturbance in himself, etc., and confidence, at "Therefore I will be mindful of you." And he set forth the cause of the disturbance; now he explains the cause why he is mindful of God. And first he sets forth the experience of divine mercy; second he adds a prayer, at "With me is prayer." And he does two things, according to the twofold state of divine mercy, because the mercy of God is gentle in prosperity and in adversity. And therefore, as to prosperity, he says, "In the day the Lord commanded his mercy," that is, in the time of prosperity; as if to say: whatever prosperity I have, I attribute to divine mercy. Lam. 3: "The mercies of the Lord, that we are not consumed." As to the state of adversity he says, "And in the night he gave his song," that is, joy; that is, in tribulation there is the greatest consolation from divine mercy. Hence another reading has, "In the day he declared," that is, divine mercy is declared, that is, manifested in the time of adversity. Sir. 35: "The mercy of God is beautiful in the time of tribulation." Ps. 51: "According to the multitude of your mercies," etc. According to Jerome, however, it is read thus: "In the day the Lord commanded his mercy, and in the night his song is with me." "And this prayer to the Lord," etc.; as if to say: I perceive the mercy of God, etc., in the natural day, or of adversity; in the night the song of God; and I pray again to the God of my life. And this is the plainer reading. Yet according to how the Gloss explains it, let us explain and say, "With me is prayer," where he proposes the prayer. And concerning this he does three things. First he describes the manner of praying; second, the time of prayer; third, the effect of prayer. Concerning prayer he says two things: how he disposes himself for prayer, because sometimes a man prays and his prayer is not before God, when he does not pray by himself but so as to be seen in public. Mt. 6: "But you, when you pray," etc. Second, how he relates to the one to whom he prays, because "to the God of my life," namely the author of natural life. 1 Sam. 2: "The Lord kills and gives life." Likewise the life of grace. He is your life, because the soul lives by grace through this, that it lives for God. Likewise the life of glory. Ps. 36: "With you is the fountain of life." 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." The cause of the sorrow or its effect is "while my bones are broken." The bones of the Church are the strong ones, such as prelates and perfect men. And sometimes through temporal adversaries, sometimes through temptations, they are afflicted. Ps. 22: "They have numbered all my bones." In every man, each virtue is like a certain bone; and if it happens that the just chaste man falls, his bone is broken. "They have reproached." Here he treats of the cause of the sadness he suffers from injurious words. Hence he says, "They have reproached me," namely with injurious words. Jer. 20: "I am made a derision all the day long; everyone mocks me." And this reproach is most grievous. A person bears a reproach more grievously when it is directed at him concerning a thing in which he has confidently gloried. Now this man most greatly gloried in God; and therefore this reproach is most grievous to him. And therefore, "My enemies say to me through each day: Where is your God?" Ps. 13: "Lest the enemy should say," etc. "Why are you sad?" etc. Here he shows the effect of prayer. And prayer has a twofold effect. One is the expulsion of sadness. The other is the increase of hope. The first effect is because through prayer the mind of man ascends to God; and because God is supremely good, when the soul clings to him it feels the greatest delight, and delight drives away or diminishes sadness. And therefore he says, "Why are you sad?" etc., since I have prayed. And this has been explained above. The other effect is that hope grows, because if a king admits someone to familiar service and conversation, he takes on confidence in asking and obtaining. In prayer, moreover, man speaks especially with God. Ps. 28: "In him my heart has hoped," etc. And therefore he adds, "Hope in God"; and this has been explained above.
Commentary on Psalm 42
[87219] In the preceding Psalm, David narrated his desire; now he applies prayer to fulfill that desire. And first he sets forth the prayer; second, its effect, at "why are you sorrowful?" Concerning the first he does two things. First he proposes the prayer in general; second, in particular, at "from the unjust man." And first he asks for judgment; second, the effect of the judgment. He asks therefore, "judge me, O God." But this seems to be presumptuous, because he himself says, "enter not into judgment," etc. Ps. 142. I respond. It must be said that there is a twofold judgment: namely, of severity and of mercy or equity. The first is when only the matter is attended to and not the condition of the person; and this is to be feared. Of this he says, Ps. 142: "Enter not into judgment," etc., because our acts of justice are nothing in the sight of God, as is said in Is. 64. And this judgment is without mercy, as is said in Jas. 2. The second is when not only the nature of the matter is considered, but the condition of the person. Ps. 102: "The Lord has had mercy on those who fear Him, for He knows our frame." And this is what he asks for. Or, alternatively, there is a twofold judgment: namely, of examination, when merits are scrutinized -- and this he does not ask for here, because the examination is to be feared. Job 9: "I feared all my works, knowing that you would not spare the offender." The other is of discrimination, namely, separation from the wicked; and this is what he asks for. And so he adds, "and distinguish my cause." And this refers to the present state: and thus we ask to be distinguished from the wicked, if not in place, at least in cause. For many things are common to us and to them, because place is a matter of fortune's lot, but cause is not -- because good and bad use the same circumstances differently, for in adversities the good shine through patience, while the wicked fume with impatience. But if we refer it to the future judgment, we ask to be distinguished, because the cause of the wicked shall be judged unto condemnation, and that of the good unto salvation. In particular, he asks to be judged with regard to two things: namely, with regard to deliverance from evil, and with regard to advancement in good. He asks therefore to be delivered from evil, whether present or future; hence he says, "from the unjust and deceitful man, rescue me." The "unjust man" is a name for the Devil. Mt. 13: "An enemy, a man, has done this." Or any other seducing man, or any unjust person. And he is called unjust because he openly intends injustice; deceitful, on account of hidden fraud. Prov. 12: "Deceit is in the heart of those who plot evil." From these, therefore, one is delivered in two ways. In one way, so as not to be seduced by hidden deceitfulness. In another way, so as not to be crushed by adversity. "Because you are my God." Here the reason for the deliverance is set forth; and it is twofold: one on God's part, who has the power; hence he says, "you are my strength." Is. 12: "My strength and my praise is the Lord." And He is called our strength effectively, because it comes from Him. Is. 40: "He gives power to the faint, and to those who have no strength He multiplies fortitude and vigor." The other reason is on his own part, namely the evils he suffers. Some evils we suffer according to opinion, because when we are in adversities we seem to be rejected by God; hence he says, "why have you rejected me?" But "the Lord will not cast off His people," Ps. 94. And so this evil is merely apparent. Another evil is real; hence there follows, "why do I go about in sadness?" Sad either with the sorrow of the world, which works death; and in this sense the meaning is: why do I go about in sadness, namely temporally, while the enemy, the evil man, afflicts me temporally. Or "I go about in sadness," with the good sorrow that works repentance unto salvation. And in this sense the meaning is: why do I go about in sadness only? Because joy should also be joined to repentance.
[87220] "Send forth." Here he sets forth advancement in good. And first he asks for the divine goods by which he is advanced; second, he asks for the advancement itself. He asks for two goods: light and truth. One arrives at God by steps of the mind and through knowledge. Heb. 4: "Entry is promised to those who believe." Two things are necessary for knowledge: namely, light and the object known. Eph. 5: "All that is made manifest is light." And so he asks for two things: namely, light and truth, to which I cannot attain by myself. And so he says, "send forth your light and your truth." Light and truth are the same thing here, because they are understood as referring to Christ. "Send forth your light," that is, Christ. Jn. 1: "He was the true light," etc. "And your truth," because Christ Himself is truth. Jn. 14: "I am the way, the truth, and the life." As if to say: God the Father, send forth Christ. Or light here is understood as the law, because Prov. 6: "The commandment of the Lord is a lamp, and the law is light." "And your truth," that is, the New Testament. Then the advancement in good is set forth. And he sets forth, first, the direction in approaching, at "they themselves have led me," namely, the light and the truth have led me to you. Or "they have led me," that is, they have drawn me away from evils and "have brought me to your holy mountain and into your tabernacles." This prayer corresponds to the desire of the preceding Psalm: "I shall pass over into the place," etc. And because this does not yet suffice, I ask to be brought by God to the mountain, etc. Jerusalem was at the foot of the mountain on the north side. And thus those who went there first arrived at the mountain. Second, they went to the dwelling place. Third, to the place of sacrifice, namely the altar. And even there my spirit does not rest, but ascends to God; and so he says, "they have brought me to your holy mountain and into your tabernacles," that is, to the dwelling place. And again the spirit does not rest there, but goes to the house of God, that is, to the altar. And so he says, "I will go in to the altar of God." And the spirit does not rest there either, lest it seem to be an idolater, but goes to God, "who gives joy to my youth." Mystically, however, by the mountain and the tabernacle the present Church is designated, or the heavenly Church. As if to say: they have led me into your Church. Is. 2: "The mountain of the house of the Lord shall be prepared on the top of the mountains," etc. And "tabernacles," that is, the diverse communities of saints, which are a kind of pilgrimages upon the earth; Heb. 11. And this Church is called the gate of heaven. Gen. 28: "This is no other but the house of God and the gate of heaven." And so it is also called the altar of God, that is, God Himself. Rev. 21: "God Himself is the temple," because all spiritual sacrifices are to be offered in God, not in any earthly thing. And there shall be joy. Is. 66: "You shall see, and your heart shall rejoice." Mt. 25: "Enter into the joy of your Lord." And so he says, "who gives joy to my youth," that is, there shall be renewal and youth, because, as is said in Eph. 4, "we shall all appear in the measure of the age of the fullness of Christ." And so he says "youth." Ps. 102: "Your youth shall be renewed like the eagle's." And priests say this Psalm when they approach the altar, because these two things, namely joy and renewal, are necessary for those who wish to approach the heavenly altar. Lev. 10: "How could he eat or please the Lord in sacred ceremonies with a sorrowful mind?" Likewise, there is no oldness of sin there. 1 Jn. 2: "I write to you, young men." Or everything that has been said refers to the heavenly homeland, in which we ought to stand in desire and toward which we ought to proceed with longing. And this is what he designates when he says, "to your holy mountain." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance," because there is stability of state there. Likewise, there is the fellowship of saints; hence he says, "and into your tabernacles." Num. 24: "How beautiful are your tabernacles, O Jacob," etc. Ps. 83: "How lovely are your tabernacles, O Lord of hosts." And they are called tabernacles because, although men are citizens by grace, nevertheless according to the condition of human nature they are guests there. Third, the altar designates the humanity of Christ. Is. 33: "They shall see the king in his beauty." And Christ is called the altar of God. Heb. 13: "We have an altar, from which they who serve the tabernacle have no power to eat." Because just as all carnal sacrifices were offered on the altar, so all prayers are offered through Christ. Hence every prayer ends with: "through Christ our Lord." But because there is no rest in His humanity, the soul reaches further to His divinity; hence he says, "to God," etc. Job 22: "You shall abound in delights from the Almighty, and you shall lift up your face to God." The effect of the prayer is the confession of praise; hence he says: "I will praise you upon the harp, O God." And he says this on account of the affection, because Is. 51: "Joy and gladness shall be found in her." And he says "upon the harp," to distinguish it from the psaltery; because the psaltery sounds from above, but the harp from below. Hence, "I will praise upon the harp," because we have been delivered from the evils of the world. And upon the psaltery, because we have obtained those joys from above. "Why are you sorrowful?" etc. All that follows has been expounded above in the preceding Psalm.
Commentary on Psalm 43
[87221] Above, the Psalmist showed his desire for God; here, however, he proceeds to pray against the affliction of the whole people. The title: "Unto the end, a Psalm for the sons of Korah, unto understanding." The sons of Korah are the sons of the Passion of Christ; and these are properly the martyrs, because they imitate Christ. 1 Pet. 2: "Christ suffered for us," etc. And therefore it properly suits the martyrs. It is true that all good things, temporal and spiritual, are given by God. Temporal things are lesser goods; spiritual things, however, are greater. A father gives small things to small children, but great things to the mature. And God does likewise; for when men were in the state of little children, he gave them small things, that is, temporal things, as is evident in the Old Testament. Gal. 3: "They were like little children under a tutor," that is, under the observances of the law. Is. 1: "If you are willing and listen to me, you shall eat the good things of the land." But now, to those who are mature in the New Testament, temporal things are not promised, but harsh afflictions, and this under the hope of spiritual things. Lk. 6: "Blessed shall you be when men shall hate you," etc. And thus the intention is first to draw the men of the New Testament away from the appetite for earthly prosperity promised in the Old Testament. This Psalm is therefore divided into three parts. First he treats of past prosperity. Second, of present adversity, at "But now you have cast us off." Third, he asks for help against these things, at "Arise." Concerning the first he does two things: first he enumerates the benefits bestowed on the ancients; second he shows that he has hope for greater things, at "You yourself are." Concerning the first he does three things: first he introduces the report of the benefits; second, the time, at "The work which"; third he sets forth the benefit itself, at "Your hand." Concerning the first, he first proposes the manner of hearing; second, from whom they heard. He begins with the invocation of the divine name, when he says, "O God." And this Psalm proceeds in the manner of a prayer, which is the ascent of the mind to God; or because in this Psalm he treats of prosperous and adverse things. In adversity a man has regard for God as a defender. Ps. 120: "To the Lord, when I was in tribulation," etc. In prosperity he invokes God with joy. Sir. 26: "As one who is thirsty enters joyfully to a fountain." "We have heard." Hearing is necessary for wisdom. Sir. 6: "If you love to hear, you shall be wise." And it is also necessary for the wise. Prov. 1: "A wise man hearing shall be wiser." Likewise it is necessary for everyone, because no one is sufficient to devise all things that pertain to wisdom; and therefore no one is so wise that he cannot be instructed by another, because if he hears good things, he is helped by receiving them; if he hears bad things, he is helped by learning better. "With our ears." He hears with his own ears who hears with ears subject to reason. Hence a man is called such insofar as he has reason. When the ears are subject to reason, they are human; when they are not subject to reason, they are brutish. Lk. 8: "He who has ears to hear, let him hear," that is, let him consider. "Our fathers have declared to us." Here he shows that he heard from those who wished to teach the truth, because they are fathers. Deut. 32: "Ask your fathers," etc. Likewise, from those who were able to teach the truth, because they were ancient. Job 12: "In the ancient is wisdom." "The work that you wrought in their days." Here he sets forth the time in which he heard these things. Certain benefits are ancient, which they themselves saw; hence he says, "And in the days of old." "Your hand." Here he sets forth the benefit itself. Second he sets forth the order of the benefit, and the cause of the benefit. In the benefit we consider the work and the fruit of the work. The work of divine power is that he drove out the nations before them; hence he says, "Your hand," that is, your power. For by bodily members in God is signified the action that we exercise through them. He destroyed the nations, that is, he destroyed the inhabitants of the Promised Land, even physically. Ps. 59: "Scatter them by your power." The fruit is that they succeeded them. Job 34: "He shall crush many and innumerable, and make others stand in their place." Therefore he says, "And you planted them." Ex. 15: "You shall bring them in and plant them," etc. What is planted takes root so as to bear fruit. Is. 5: "I expected that it would bring forth grapes, and it brought forth wild grapes." "You afflicted the peoples." Here is the manner and order of the benefit: because they were not destroyed all at once, since the land would have been uncultivated and wild beasts would have multiplied; and therefore he gradually consumed them. Hence he says, "You afflicted the peoples," both through wars and through wild beasts and hornets. Josh. 24: "I sent hornets before you." Wis. 12: "You sent wasps as forerunners of your army." "And you drove them out," thus gradually afflicting them. Ps. 78: "He drove out the nations before them." "For not by their own sword did they possess the land." Here is set forth the cause of the benefit. And first he excludes the supposed cause; second he sets forth the true cause. The supposed cause could be the strength of the people, that they had driven them out; and therefore, removing this, he says, "Not by their own sword," etc. There is a twofold strength of man: one from experience with arms, and this he excludes: "Not by their own sword did they possess the land." Jth. 7: "The children of Israel do not trust," etc. And there follows: "They conquered not with the sword." The other is natural strength; and this he excludes, saying, "And their own arm did not save them," that is, their power. Ps. 33: "A king is not saved by a great army." Deut. 32: "Lest they should say: Our hand is exalted, and the Lord has not done all these things." The true cause, however, is that it was done by God; hence he says, "But your right hand," etc. And he sets forth four things: three pertaining to the execution and the fourth to the effect. If a king wishes to help someone, he does three things for him. First he gives him favor; second he expends the help of his work; third he gives counsel in directing. God did likewise for them. For first he was favorable to them and gave them prosperity; and this is signified by the right hand, by which prosperity is signified. Ex. 15: "Your right hand is made glorious." Likewise he gave them help; and this is signified by the arm. Lk. 1: "He has shown might with his arm." Third, he directed them, at "And the light of your countenance," that is, proceeding directly from your providence. The fourth pertains to the effect: "Because you were pleased with them"; as if to say: why did you do these things for us? Was it on account of our merits? No. Deut. 9: "Do not say in your heart, when the Lord your God shall have destroyed them in your sight: For my justice the Lord brought me in to possess this land." But this was on account of the grace of God: "Because you were pleased," etc.; that is, it was your good pleasure, O God, in them. Mt. 11: "Because such was your good pleasure before you."
[87222] "You yourself are." Here is set forth the hope he has for a greater benefit, which arises from hope in God himself. And therefore he does three things. First he proposes the cause of hope; second, confidence, at "Through you we shall push back our enemies"; third, thanksgiving, at "In God we shall glory." Concerning the first he does three things. First he sets forth the immutability of God; second, his governance; third, the experience of divine help. He shows the immutability of God, because God did this for the fathers; and again, because his power has not diminished, and therefore he can do even greater things for them. Hence he says, "You yourself are my king and my God," who are not diminished. Likewise the care of man also pertains to you as it did then; hence he says, "My king," who defends and governs, "and my God," who provides for me. Deut. 6: "Hear, O Israel," etc. Therefore I trust, as they also trusted. Likewise from experience, because you alone are the one who saves; hence he says, "Who commands the salvation of Jacob." And he says this because formerly he saved through others, but here he himself saves. Is. 25: "Behold, this is our God; we have waited for him, and he will come and save us." "Through you we shall push back our enemies." Here he sets forth the confidence he has in God. And first he proposes what he hopes; second he shows that he attributes this to God; third he sets forth the cause. He hopes for help against enemies, against whom he has a twofold help: one, that he may conquer the enemy; and as to this he says, "Through you," that is, by your power, not by our own, "we shall scatter with our horn," that is, our enemies, whether in the present or in the future. And he says "horn," by way of likeness, because the attacking power of the ox is in its horn. And he says "we shall scatter," because on the threshing floor the chaff is separated from the wheat; so at the judgment the evil will be taken away and the good will remain. The other help is that he not be conquered by the enemy; and as to this he says, "In your name we shall despise those who rise up against us," that is, by your power we shall despise all our enemies in the future or in the present, because they could do us no harm.
[87223] "For not." In the preceding verse the Psalmist set forth the hope of repelling enemies; here, however, he shows the reason for what was said, namely what he said, "Through you our enemies," and therefore he shows that he does not hope in himself: because "nor in my bow." For in 1 Sam. 2 it is said: "The bow of the mighty is overcome." Likewise he does not hope even in the sword; hence, "And my sword shall not save me." Ps. 37: "Let their sword be broken." For with these two one fights: namely, with the bow against those at a distance; hence by the bow is designated man's cunning, by which he provides for himself in the future; as if to say: I do not hope in my own foresight. With the sword one fights against those nearby, in which is designated power; as if to say: nor do I hope in my own power, but in you. Whence do you have this hope? From God. And he shows this through experience. "For you have saved us from those who afflict us": either in the present, because even if they harm us bodily, they nevertheless cannot harm us spiritually; or in the future. The saints are afflicted in two ways: sometimes in bodily things, by words or by deeds. 1 Sam. 1: "Her rival also afflicted her." Sometimes they are afflicted spiritually, when those who dwell near them sin. And from these afflictions they are freed by God. "And those who hate us you have put to shame," since they cannot achieve their intention against us; and they are confounded here, and shall be confounded in the future. Is. 41: "Behold, all shall be confounded and ashamed, all who fight against you."
[87224] "In God." Here thanksgiving is set forth. And first he sets forth the praise by which they themselves shall be praised. Second he sets forth the praise by which they themselves shall praise. For in the first they shall both praise and be praised; therefore he says, "all the day," that is, for eternity. And this praise is holy, because it is not in themselves but in God. Jer. 17: "You are my praise." Ps. 150: "Praise the Lord in his holy ones." Likewise it will be continual, because "all the day" of eternity. Ps. 84: "Better is one day in your courts than a thousand." They shall be praised, I say, by Christ. Mt. 10: "Whoever shall confess me before men, I will confess," that is, I will praise him, "before my Father." Jerome has, "In God they shall praise," because the saints in heaven shall praise God by contemplating his goodness, and they shall give thanks, being grateful for his benefits.
[87225] "But now." Here he sets forth the adversity of the saints of the New Testament. And first he sets forth the adversity they suffer. Second he sets forth their patience and steadfastness, at "All these things have come upon us." Concerning the adversity of the saints, he first touches on the cause of the adversity: namely, the withdrawal of divine help. Second he touches on the order, at "You have turned us back." A holy man has three things in God: namely, refuge. Ps. 90: "Lord, you have been our refuge." Prov. 18: "The name of the Lord is a strong tower; the just man runs to it and shall be exalted." Second, he has glory in God. Ps. 3: "You are my glory." Third, help itself. Ps. 121: "My help is from the Lord." Sometimes, however, in external things it appears that a man does not have refuge in God; and therefore he says, "But now you have cast us off," because formerly you were our refuge. And this insofar as you do not defend us from the one who assails us. Lam. 2: "The Lord has cast off his altar." Yet he has not cast off in respect to interior things, because "the Lord will not cast off his people," Ps. 94. Likewise, "You are not my glory," because "you have put us to shame"; you seem to shame us in external things, when you allow our humiliation. Likewise you used to counsel and help; but now you do not, because "you will not go forth, O God, with our armies." And he speaks after the manner of a general. It was the custom in the Old Testament that when God aided the people fighting, then God went forth before the people. Hab. 3: "You went forth for the salvation of your people," etc. This, however, does not signify local movement in God, but the proceeding of his providence toward external things. Now, however, God does not go forth, while he permits us to succumb to our enemies. And he does this to draw us away from earthly things, because if there were always prosperity in temporal things, man would serve God for them. And if this were our intention, it would be frustrated in those things. Therefore, so that our love may not be mercenary and our intention may not be directed to bodily things, he withdraws these from his friends.
[87226] "You have turned us back." Here is set forth the order of the adversity of holy men, with respect to two things: namely, with respect to the consolation they do not have, and with respect to the affliction they suffer. Men who go to battle flee, are captured, are killed, are scattered, and are sold. As to the first he says, "You have turned us back before our enemies," that is, you have made us flee. Deut. 28: "By one way you shall go out against them, namely the enemies, and by seven ways you shall flee." This pertains especially to the holy martyrs, because in persecution some, unable to endure, turned away from the faith. 2 Pet. 2: "It would have been better for them not to have known the way of justice than, after knowing it, to turn back." Some fled. Mt. 10: "If they persecute you in one city, flee to another." As to the second he says, "And those who hate us have plundered for themselves." Tob. 3: "We have been given over to plundering." Is. 42: "But this is a people plundered and laid waste." This also happens to the saints, because some were plundered by the Devil, namely those who denied the faith; likewise some were captured by enemies while fleeing. As to the third he says, "We have been made a reproach," and this because they killed us bodily. As to the fourth he says, "And among the nations you have scattered us," because literally this happened to the Jews. Deut. 28: "You shall be scattered to every wind," etc. Similarly, the holy martyrs were scattered. As to the fifth he says, "You have sold your people for no price," because the martyrs were killed for no price, that is, no great price. In this it is shown that they were held as worthless. Is. 52: "You were sold for nothing, and there was no great number in exchange for them." Jerome has, "You did not profit." A usurer gives little and receives much; as if to say: not many profited there, because few were converted at that time; hence more died than were converted. Or, "there was not a great number" of others who sang psalms to God at their death. Lam. 1: "The ways of Zion mourn, because there are none who come to the solemn feast."
[87227] "You have made us." Above, the Psalmist set forth the oppression of the saints; here he sets forth their vilification. And first he sets forth the vilification they suffered outwardly. Second he shows what results from this in the heart, at "All the day my shame." Concerning the first he sets forth the process of vilification from the point of view of the baseness of men and from the point of view of the baseness of the thing. From the point of view of the baseness of men, it is that first a reproach is spoken to someone, namely that he is a thief or an adulterer. Second he suffers this as a mockery. Third it grows into a byword, that is, into infamy. From the point of view of persons: first from his companion; second it passes to others; third it is spread abroad. And as to the first he says, "We have been made a reproach to our neighbors," that is, to brothers and relatives, because the saints were called sacrilegious, murderers, or other such things. And this mocking is done by gestures; hence he says, "a scoff." And by words; hence he says, "and a derision." A scoff is when someone mocks by wrinkling his nose. Derision is when with amusement or laughter he speaks things that pertain to blame. Jer. 20: "I am made a derision; all the day long everyone scoffs at me." And he says, "to those who are round about us"; as if to say: not only to neighbors, but now to others we have become an object of reproach and shame. Thus also the holy martyrs were derided by all. 1 Cor. 4: "We have become as the refuse of this world." As to the third they are mocked, because people speak of them as they would sing; hence he says, "You have made us a byword among the nations." When evil is inflicted on someone, it becomes a proverb, and people say: may the same happen to you as happened to such a person. And thus one who is mistreated is made a reproach. Perhaps some said: may the same happen to you as to Lawrence and the others. And therefore he says, "You have made us a byword among the nations," that is, as an example of evil and reproach. Job 17: "He has made me a byword of the people, and I am an example before them." 1 Kgs. 9: "This house shall be an example." Likewise this is done by deed and by gesture; hence he says, "a shaking of the head among the peoples." Mt. 27: "Those passing by blasphemed him, shaking their heads." Ps. 22: "They spoke with their lips and shook their heads." Or, "You have made us," that is, into the likeness of Christ, that is, you have caused us to suffer what Christ suffered; as if to say: just as the nations shook their heads at Christ in blasphemy, so they have done to us.
[87228] "All the day." Here he treats of what is born in the heart from outward reproach. And first he sets forth the shame. Second he adds the cause, at "At the voice." First he sets forth the shame, and says, "All the day my shame is before me," that is, it is continually in my sight. Or, "against me," that is, against what is owed to me, namely the honor that is owed to the virtuous. Shame, according to the Philosopher, is the fear of disgrace. Now there is a twofold disgrace. The first is according to truth, and this is the disgrace of sin; and shame regarding such a thing does not befall the virtuous, because they do not have in themselves a consciousness of sin for which they could be ashamed. But it befalls the wicked. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other disgrace is according to estimation, namely that one suffers outwardly abject things or reproaches; and this is found also in perfect men. And of this he speaks here, "All the day," etc. The sign of shame is a blush on the face. Shame is the fear of confusion; and this passion stirs up the vital spirits, and therefore the blood is altered. And the shameless are pale, and the shameful are red. Yet the fearful who fear death become pale, but not those who fear reproach. And the reason is that nature withdraws itself to the place where there is a deficiency; hence when one fears for one's life, the blood and spirits withdraw to the principle of life, namely the heart. But when one fears something external, the spirits and blood withdraw to the exterior parts. He says therefore, "And the confusion of my face has covered me," that is, it has clothed my countenance with redness. And he says, "The confusion of my face," because it is born in the face; but when it is so great that it covers the whole body, it is caused by being trampled upon and vilified. As to the second he says, "At the voice of one who reproaches." Reproach is when a taunt is cast in someone's face. Ps. 102: "All the day they reproached me," etc. Slander is a secret detraction. Eccl. 10: "If a serpent bites in silence, it is no less than one who secretly slanders." Thus it was done to the saints in the time of persecution; for Maximus had wicked women seized and made them confess that Christians had committed evil deeds with them. Hence he says, "At the voice of one who reproaches." They also reproached Christ, both in himself and in his members. And therefore he says, "At the face of the enemy and the persecutor." And therefore he says "enemy," because hatred is the cause of persecution. 1 Cor. 4: "We suffer persecution for the sake of justice, and we endure."
[87229] "All these things." Here he shows their perseverance in good. And he proposes their stability in two respects. A man ought to persist in those things that pertain to faith and in good works. And he says that on account of all these things that have come upon us, that is, on account of all the aforementioned adversities, they neither abandoned the faith in their heart; hence he says, "Nor have we forgotten you." Ps. 88: "All your waves," etc. Nor did they abandon divine worship; hence it follows, "And we have not dealt unjustly in your covenant," that is, we have not abandoned the knowledge we have of you through faith. Nor your covenant. The covenant of God is the pact entered into with him in the law and in Baptism; hence whoever acts against the observance of divine worship commits iniquity against the covenant of God. And the martyrs did not do this. Jerome has, "And they have not lied against you," because, namely, they did not offend against him even in word. Sir. 11: "Stand by your covenant." Likewise they are stable in the good works of justice, which proceed from an upright heart; and therefore he says, "Our heart has not turned back," through the abandonment of charity. Lk. 9: "No one putting his hand to the plow," etc. Is. 1: "They are turned away backward," namely sinners. But the charity of the martyrs was in no way diminished, as regards the works themselves. And he says, "Nor have you turned aside our steps from your way"; as if to say: you have not permitted our actions to turn aside from the way of your justice. Is. 30: "This is the way; walk in it." Or, "You have turned aside," according to another reading, "our steps," that is, our paths are those to which our nature leads us of itself, namely according to concupiscence. And thus, because it leads to the ways of our heart, in which one should not walk, you have driven such ways away from your way.
[87230] "Because." Above, the Psalmist set forth the evils that the saints suffer, and their constancy; here, however, he gives the reason for what has been said. And this can be connected with the preceding in two ways, according to the two senses stated, at "You have turned aside our steps," that is, the ways by which we seek the things of the flesh. And according to this it is connected thus; as if to say: you have not permitted us to turn aside to the things of the flesh, "because you have humbled us in the place of affliction," that is, of the world. Eccl. 1: "I have seen all things that are done under the sun, and behold, all is vanity." And in this God humbles the saints in two ways: namely, by the humiliation of virtue. Ps. 35: "I humbled my soul in fasting." And by the humiliation of compulsion. Ps. 105: "They humbled them in fetters," etc. As to the second he says, "And the shadow of death has covered us," that is, the sign of approaching death; for the shadow precedes, and afterward we have the sentence of death. Or, "the shadow of death," that is, sinners who are in darkness have subjected us to themselves and to their servitude. Job 28: "The torrent separates from the wandering people the stone of darkness and the shadow of death." "If we have forgotten." Here he proves what he said. And first he proposes the claims. Second he sets forth the divine judgment. Third he gives a clear sign. He says therefore: I said, we have not forgotten you, etc. And therefore he proposes: "If we have forgotten the name of our God"—"if," that is, we have not. Likewise, "If we have stretched out our hands to a strange god"—strange, namely, from the divine nature and from the rite of the Jews; as if to say: if we pray to them as gods, which is to act unjustly against the covenant of God. And if we have done these things, the judgment of God will seek it out. And the judgment of God is sufficient for seeking this out; hence he says, "Shall not God search out these things?" As if to say: indeed he will, because he knows all things. Hence it follows, "For he knows the hidden things of the heart." Jer. 17: "The heart of man is perverse and unsearchable, and who shall know it?" As if to say: God alone. Likewise he proves this through a clear sign, because if they had wished to withdraw, the saints would suffer no evils in this world, as they now suffer. And first he sets forth the reason why they suffer, because the cause makes the martyr; and therefore he says, "For your sake we are put to death all the day long." 1 Pet. 4: "Let none of you suffer as a murderer, or a thief, or a slanderer, or as one who covets what belongs to others; but if as a Christian, let him not be ashamed." Second he sets forth the evils they suffer; and first he shows these to be evils from the gravity of the punishment, from its continuity, and from public opinion. The gravity of the punishers: because "we are put to death." Continuity: because "all the day long." 1 Cor. 15: "I die daily, for your glory." Opinion: because they believed they were killing them not as blessed but as wicked and worthy of death; and therefore he says, "We are regarded as sheep for the slaughter." For the benefit of men, or for the patience of the martyrs; as if to say: why are we put to death all the day long, and yet we do not cry out but endure like sheep led to slaughter? So also it was with Christ.
[87231] "Arise, why do you sleep, O Lord?" Here he invokes the help of God. And first a question of wonder is set forth. Second, a petition for divine help. We therefore wonder because he permits his saints to be so afflicted. And this can be either from a defect of will or of knowledge. That he does not will it happens in two ways: either from sluggishness or from contempt. As to the first he says, "Why do you sleep, O Lord?" As if to say: is it because of sluggishness that you permit us to be afflicted? And he is said to sleep on account of the effect. Ps. 121: "Behold, he shall neither slumber nor sleep, who guards Israel." As to the second he says, "And do not cast us off to the end," that is, finally, even if you seem to have cast us off for a time. And this is said of Christ, so that it may be our word; as if to say: you have hidden yourself and have not yet risen in the faith of the nations. Rise in them, and we shall not be cast off by them. "Why do you turn away your face?" The defect of knowledge happens in two ways: either because he does not see, and therefore he says, "You turn away." When God helps, he seems to look upon us; when he does not, he seems to turn away. Ex. 3: "Seeing I have seen the affliction of my people who are in Egypt," etc. Ps. 27: "Turn not your face from me." Or, "Why do you turn away your face," so that we may not see it; for if we could see it, we would suffer no evil. Or because he has forgotten. And therefore he says, "You forget our need and our tribulation." Here he enumerates the evils we suffer. And there is a threefold evil: in external things, in the body, and in the soul. As to the first he says, "You forget our need," because literally they were poor on account of goods taken away. Heb. 10: "You received with joy the plundering of your goods." As to the second he says, "our tribulation," because "many are the tribulations of the just," Ps. 34. As to the third he says, "Because our soul is humbled in the dust." Some are humbled in soul, some in body, some inwardly in spirit. And therefore he says, "Our belly has cleaved to the earth." And he puts "belly" for the whole body. Or what he says, "Our soul is humbled in the dust," refers to the effect in spiritual things: because "soul," that is, the thought of the soul, thinks of earthly things. Is. 29: "You shall speak from the earth, and your speech shall be heard from the ground." And "belly," that is, sensuality, totally clings to the earth. Or otherwise: "Because our soul has been humbled," etc., that is, the more perfect among us have been humbled by the dust, that is, by the sinner. Ps. 1: "Like the dust which the wind drives away," etc. Likewise, "belly," that is, the weak among us, have clung to earthly men, because they have departed from the faith. Against his forgetting he says, "Help us." Against his sleeping he says, "Arise." Against the evils he says, "And redeem us for the sake of your name."
Commentary on Psalm 44
[87232] Above, the Psalmist proposed a prayer for the adversity of the kingdom and the king; here he sets forth, as it were, the glory of the king and the kingdom from the divine benefit. And first, he sets forth the divine benefit. Second, he invites other nations from this example to serve God, at "all peoples." Regarding the first, he does two things. First, he sets forth the glory of the king and the magnificence of the kingdom. Second, he sets forth the peace of the kingdom, at Ps. 45: "God is our refuge." This Psalm is called an epithalamium. For it was the custom that at weddings certain canticles were sung in praise of the bridegroom and the bride, and these are called epithalamia. Therefore, the subject matter of this Psalm concerns the nuptials of Christ and the Church, which were first initiated when the Son of God united human nature to himself in the virginal womb. Ps. 18: "And he himself as a bridegroom coming forth from his bridal chamber." Hence the subject matter of this Psalm is the same as that of the book called the Song of Songs. The title is as follows: "Unto the end, for those who shall be changed, to the sons of Korah, for understanding, a canticle for the beloved." And it can be understood in two ways. In one way, so that "Psalm" is supplied, so that the sense is: This Psalm leads us to the end, Christ, "for those who shall be changed," namely from the state of unbelief to Christ; hence he says, "instead of your fathers," etc. And so this Psalm pertains to the Passion of Christ, that is, to those who believe in Christ who suffered. And this for understanding the mysteries of Christ and the Church. And not only a Psalm but also a canticle, "for the beloved," namely Christ. Mt. 3: "This is my beloved Son." Jerome has it thus: "A victory song for the lilies, of the sons of Korah, a canticle for the most beloved." And what he says "for the lilies" shows that this Psalm treats of the delights of the bridegroom and bride. And this is signified by flowers, roses, and lilies. Song 2: "Support me with flowers," etc. And it is fitting for virgins, who are like lilies. This Psalm is divided into three parts. First, the prologue of the canticle is set forth. Second, the commendation of the bridegroom is set forth, at "beautiful." Third, the commendation of the bride is set forth, at "hear, O daughter." Regarding the first, he does three things. First, he sets forth the composition of the Psalm. Second, its end, at "I speak." Third, he designates the author, at "my tongue." The composition is designated when it says, "My heart has uttered a good word." Uttering proceeds from excessive fullness or repletion, in which is signified that he speaks from an abundance of devotion and wisdom. Mt. 12: "Out of the abundance of the heart the mouth speaks." And it should be noted that the composition of this Psalm is attributed to the heart, from whose great devotion it was composed, because this is not one of those about which Is. 29 says: "This people honors me with their lips, but their heart is far from me"; rather, he pronounces the praises of Christ from the heart. 1 Cor. 14: "I will sing with the spirit, I will sing also with the mind." This heart "has uttered a word," namely of this Psalm, which is "good," because it is consoling, for it speaks of the mysteries of Christ and the Church. 1 Tim. 1: "This is a faithful saying," and no word is better than it. Zech. 1: "The Lord answered the Angel who spoke in me with good words, consoling words." "I speak," that is, I proclaim, "my works to the king," that is, to the honor of Christ the King. Is. 32: "Behold, the king shall reign in justice"; as if to say: I sing this Psalm to the honor of Christ, to whom we ought to dedicate all our works. Col. 3: "Whatever you do in word or in deed, do all in the name of Jesus Christ." "My tongue is the pen of a scribe." Here the author of the Psalm is set forth, who is the tongue; as if to say: let it not be understood that I composed this from my own resources, but with the help of the Holy Spirit, who uses my tongue as a writer uses a pen. And therefore the principal author of this Psalm is the Holy Spirit. 2 Sam. 23: "The Spirit of the Lord spoke through me," as through an instrument. 2 Pet. 1: "Wisdom was not brought by human will, but by the Holy Spirit," etc. And whose pen is it? "Of a scribe writing swiftly," of the Holy Spirit who writes swiftly in the hearts of men. For those who seek wisdom through study acquire it by parts and also over a long time; but those who have it from the Holy Spirit receive it swiftly. Acts 2: "Suddenly there came a sound from heaven," etc. Those who have knowledge through divine revelation are suddenly filled with wisdom, just as those men were suddenly filled with the Holy Spirit. Ps. 147: "His word runs swiftly." Sir. 11: "It is easy in the eyes of God to suddenly make a poor man honorable." Or, "of one working swiftly," because he spoke and they were made, Ps. 148. Now the word "tongue" can be referred to something else, because he not only wished to speak, but first thought in his heart, second spoke with his mouth, and third wrote it down; as if to say: it was not only useful to those present who heard, but also to those in the future. Is. 8: "Take a great book and write in it with the pen of a man." Hab. 2: "Write the vision and explain it." This interpretation, therefore, is the literal one. But some say that these words are set forth in commendation of Christ according to his divinity, as if they were the words of God the Father. But Augustine and Jerome do not approve this interpretation; nevertheless, Dionysius uses it in chapter 2 of On the Divine Names, where he introduces this word, "has uttered," etc. And according to this interpretation, he is commended by the Father in three ways. First, his emanation is described. Second, his power, at "I speak." Third, his operation, at "my tongue." Regarding his emanation from the Father, he sets forth four things. First, his natural procession, when he says "has uttered," which is a certain emanation from fullness; hence the procession of the Son from the Father is a divine uttering, because he proceeds from the fullness of the divine nature. Jn. 3: "The Father loves the Son," etc. Second, he sets forth the mode of emanation, because he did not emanate corporally, nor from some other nature, but in the manner of a spiritual thing. "My heart," as if not from nothing, nor from another essence, but from my heart. Ps. 109: "From the womb, before the daystar, I begot you." Third, the property of the one proceeding is set forth: because "a word." Jn. 1: "In the beginning was the Word." Also, the perfection of the one proceeding is set forth: because "good," as having the full goodness of the divinity. Lk. 18: "No one is good except," etc. His power is shown when he says, "I speak," that is, through the Word I make "all my works to the king," that is, to the honor of the king, namely the Son, who is one God with me. Jn. 1: "All things were made through him." His proper operation is designated when he says, "My tongue is the pen of a scribe"; as if to say, he who is my tongue is also the pen of a scribe. In Sacred Scripture, operations are metaphorically designated by the instruments or members that are the principles of operations; and so by tongue and pen is designated an operation of God befitting the tongue and pen. The operation of the tongue is that through it the wisdom of the heart is diffused to others; through the pen it is designated that the wisdom which is in the heart is transferred to sensible matter, namely parchment. But God both speaks and writes: he speaks when he transfuses his wisdom into rational minds. Ps. 84: "I will hear what the Lord God speaks within me." And this is called the Word, because through it comes all illumination. Jn. 1: "And the life was the light of men." He writes, because he imprints the judgments of his wisdom in rational creatures. Rom. 1: "The invisible things of God," etc. Sir. 1: "God poured it out upon all his works." For just as one looking at a book knows the wisdom of the writer, so when we see creatures, we know the wisdom of God. Therefore, the pen is the Word of God.
[87233] "Beautiful in form above the sons of men." With the prologue set forth according to one sense, or the divinity of Christ according to another sense, here is set forth the commendation of Christ according to his humanity. And because he said, "I speak my works to the king," he commends Christ after the likeness of a king, namely David, from four things: namely, from graciousness, from warlike virtue, from judicial power, and from abundance of delights. The second part, at "Gird yourself." The third, at "your throne." The fourth, at "myrrh." Regarding the first, he does two things. First, he describes the graciousness of the king. Second, the cause or effect, at "therefore." Note that two senses are especially prominent in man, namely sight and hearing; hence through these two someone appears gracious: through beauty to sight, through gracious speech to hearing. Hence these two were especially in Christ; hence Song 2: "Show me your face, let your voice sound in my ears; for your voice is sweet and your face is comely." For he was beautiful and eloquent in those things that befitted his eloquence. As to the first, he says, "beautiful in form." And note in Christ a fourfold beauty. One according to the divine form. Phil. 2: "Who, being in the form of God." And according to this he was beautiful above the sons of men, for all have grace only by redundance and participation, but he has it of himself and fully. Col. 2: "In him dwells all the fullness of the Godhead bodily." Heb. 1: "Being the brightness of his glory and the figure of his substance." Wis. 7: "He is the brightness of eternal light and the spotless mirror of God's majesty." Another is the beauty of justice and truth. Jer. 31: "The Lord bless you, O beauty of justice." Jn. 1: "Full of grace and truth." Another is the beauty of an honorable life; and of this, 1 Pet. 5: "Being made a pattern of the flock." And in this form he was beautiful above the sons of men, because his life was more honorable and virtuous than anyone's. 1 Pet. 2: "He committed no sin, nor was deceit found in his mouth." Augustine in the original: "To us beholding, he is everywhere beautiful: beautiful in the hands of his parents, beautiful in miracles, beautiful in scourges, beautiful laying down his life, beautiful on the gallows, beautiful on the wood, beautiful in heaven." The fourth is bodily beauty; and this also was in Christ. Song 1: "Behold, you are beautiful, my beloved." But was he beautiful above the sons of men according to this beauty? It seems not, because Is. 53 says: "We saw him, and there was no beauty in him nor comeliness." Also, by reason it is proved that Christ chose to have poverty and not to use riches, to teach that they are to be despised. But just as these things are to be despised, so also bodily beauty. Prov. 31: "Grace is deceitful and beauty is vain." I respond: It must be said that beauty, health, and things of this sort are said in a certain way by comparison to something, because a certain balance of humors makes for health in a child that does not make for health in an old man. There is a certain health for a lion that is death for a man. Hence health is a proportion of humors in comparison to such a nature. And similarly, beauty consists in the proportion of members and colors. And therefore the beauty of one person is different from that of another; and thus Christ had this beauty to the highest degree insofar as it was fitting for the state and reverence of his condition. It is not therefore to be understood that Christ had blond hair or was ruddy, because this would not have been fitting for him; but he had that bodily beauty to the highest degree which pertained to the state and reverence and graciousness of aspect, so that something divine radiated in his countenance, which made all revere him, as Augustine says. To the first objection, it must be said that the prophet wished to express the contempt of Christ in the Passion, in which the beauty of his body was deformed by the multitude of afflictions. To the other objection, it must be said that those riches and beauties are to be despised which we use badly. He was also gracious in speech; hence he says, "Grace is poured forth on your lips." Sir. 6: "A gracious tongue in a good man shall abound." And his word was gracious. In three ways is someone's word considered gracious because of the things he says: namely, when he says things that are pleasing and useful; thus Christ's word was gracious, because he imposed light burdens and promised rest. Mt. 11: "Come to me, all you who labor and are burdened, and I will refresh you." Jn. 6: "Lord, to whom shall we go? You have the words of eternal life." Also, someone has a gracious word on account of an ordered and fervent manner of speaking; and thus Christ had an ordered and fervent manner of speaking. Ps. 118: "Your word is enkindled." Also, someone is said to have a gracious word on account of its efficacy in persuading; and thus also Christ had this. Mt. 7: "He was teaching in the temple as one having authority." And therefore Lk. 21 says that all the people "went early in the morning to him" in the temple to hear him. And Jn. 7: "Never has anyone spoken like this man." "Therefore God has blessed you forever." Here the cause or effect is set forth. As was said, to bless God signifies the effect of his goodness, or his conferral of a benefit. God therefore conferred a twofold benefit on Christ the man. Of glory or of the kingdom; and this is the reward of Christ's merits. Phil. 2: "Therefore God has also exalted him." And thus the word "therefore" denotes the meritorious cause; as if to say: because you are beautiful in form, gracious in teaching, "therefore God has blessed you forever," with the blessing of a spiritual kingdom. Gen. 22: "In your seed all nations shall be blessed." The other is the benefit of grace; and thus the sense is: "Therefore God has blessed you forever," so that you might be beautiful and grace might be poured forth on your lips.
[87234] "Gird your sword upon your thigh." Here he is described as powerful in valor. And first, his warlike virtue is set forth. Second, his progress in battle, at "attend." Third, the effect, at "and your right hand shall lead you." Warlike virtue consists in natural strength and the preparation of arms. First, therefore, he sets forth the strong preparation of arms, when he says, "gird your sword." According to another text, it says, "upon your thigh, O most mighty." Here the strength of arms is designated. Song 3: "Each one's sword upon his thigh." But according to the Gloss, to be girded is one thing, because those who are girded are prepared for battle, namely soldiers. 1 Macc. 3: "Gird yourselves and be mighty sons, and be ready in the morning, because it is better for us to die in battle," etc. To be pre-girded is another thing, because those who are pre-girded are prepared for serving. Lk. 12: "He will gird himself and make them recline," etc. To be girded up is another thing, because those who are girded up are prepared for walking. Sir. 36: "A thief girded up, leaping from a city." To be ungirded is another thing, because those who are ungirded are going to rest. 1 Kgs. 20: "Let not him who girds himself boast as he who ungirds himself." The sword of Christ is his teaching. Of this sword, Eph. 6: "The sword of the Spirit, which is the word of God." With this sword Christ placed a division in this world, so that good things might be distinguished from evil. Mt. 10: "I have not come to bring peace, but a sword." This sword is sharp on both sides, as Rev. 1 attests, because he taught about both eternal and temporal things. And it is "upon his thigh," because he used the instrument of his humanity for the word of teaching. Is. 52: "I myself who was speaking, behold I am here." "O most mighty": here his strength or natural power is shown. 1 Sam. 2: "There is none as strong as our God." Job 9: "If strength is sought, he is most mighty." "In your splendor." According to Jerome and the Hebrews, this word "splendor" is joined with "most mighty," and the whole is under one verse, and thus in one way it is read in the Gloss; and if it is thus joined with "most mighty," the sense is: you, Christ, are most mighty "in your splendor," namely of your humanity, according to which he is also greatest in power. Song 5: "His appearance is like Lebanon." "And your beauty," namely of the divinity. Wis. 13: "If, delighted by their beauty, they took them to be gods, let them know how much more beautiful is the Lord of these." Or, you are most mighty "in your splendor," that is, in your splendid beauty. Hence Jerome has, "in your praise," because from this you are praiseworthy and glorious, because you are armed and strong.
[87235] "Attend, proceed prosperously." The Psalmist above set forth, in commendation of Christ, the strength and preparation of the king; here he treats of his progress; and regarding this he does two things. First, he sets forth the progress of the king. Second, its cause, at "because of truth." Regarding the first, it should be known that in place of these three things set forth here, namely "attend, proceed prosperously, and reign," in Jerome's Psalm there is only one: "ascend prosperously." In the ascent, the progress is designated. Jer. 49: "The lion ascends, and the pride of Jordan toward robust beauty." Hence it is clear that these things pertain to a certain perfection and ascent. In the ascent of a warrior there are three things: beginning, middle, and end. The beginning should be diligent and discreet consideration. Prov. 24: "War is begun with forethought." And Lk. 14 says that a king going to war first considers, etc. Hence, "attend," that is, consider diligently. In Christ, "to attend" designates the disposition of his mercy by which he attended to the salvation of the human race. Ps. 37: "Attend to help me." The middle is prosperous progress. The progress of Christ is understood in two ways. In one way, inasmuch as he came forth from the womb of the Virgin in the Nativity. Ps. 18: "As a bridegroom coming forth from his bridal chamber." And this was a prosperous progress, because he was born without sin, and he did not take away his mother's virginity nor inflict pain. In another way, inasmuch as he proceeded from person to person to convert, this one and that one. And in this he was prosperous, because he eventually arrived at the conversion of the whole world. Is. 55: "He shall do whatever I willed, and shall prosper in those things for which I sent him." Ps. 117: "O Lord, grant prosperity." What he says, "attend," can be joined with what he says, "in your splendor"; as if to say: therefore, O beautiful one, in the power of your humanity, etc., and in the beauty of your divinity, attend. His end is his kingdom. Ps. 46: "God shall reign over all nations." His end is that he may reign through faith in the hearts of all. Lk. 1: "And he shall reign in the house of Jacob." And therefore he says, "and reign." The cause of the progress is "because of truth." And this is either a dispositive or a final cause. If "because of" is first taken as a dispositive cause, as Jerome has, "because of the word of truth and meekness of justice," it should be noted that two things are necessary for a king to act prosperously. First, that he be believed; because if nothing were believed of him and he believed others, he could not do more than one man. Prov. 17: "Eloquent words do not befit a fool." Second, that he be loved; because if he is not loved, he cannot prosper in the kingdom or in his affairs; and this is brought about by the meekness and clemency of the king. Sir. 3: "Son, perform your works in meekness." And so these two things dispose toward the prosperity of the king. Prov. 20: "Mercy and truth preserve the king." Ps. 36: "The meek shall inherit the earth." But according to our text, for a king to prosper in his affairs, he must have three things: namely, truth, meekness, and justice. And these three things made Christ prosper: because he was truthful in teaching, meek in suffering, and just in acting. Of the first, Mt. 22: "We know that you are truthful," etc. Of the second, 1 Pet. 2: "When he suffered, he did not threaten." Jer. 11: "I was like a gentle lamb," etc. Of the third, because in nothing did he depart from justice. Ps. 144: "The Lord is faithful in all his words." But if "because of" designates the final cause, the sense is: attend, proceed prosperously, and reign, that is, so as to establish truth. Now Christ established truth in two ways: namely, by fulfilling the promises, and by fulfilling the figures. Rom. 15: "For I say that Christ Jesus was minister of the circumcision to confirm the promises of the fathers." 2 Cor. 1: "However many are the promises of God, in him they are fulfilled." And also "because of meekness" to be derived to the disciples. Mt. 11: "Learn from me," etc. Likewise, "reign because of justice." Jn. 5: "The Father has given all judgment to the Son." "Your right hand shall lead you wonderfully." Here the manner of the determined progress is set forth. Proceed prosperously. And how? "Your right hand shall lead you." And he speaks in the likeness of a warrior who, if he has an enemy against him, is told that his hand must make a way for him, and so he will pass through fighting; as if to say: proceed, if your right hand makes a way for you. And this "wonderfully," because all will marvel. Jerome has: "Your right hand shall teach you," that is, while you do magnificent things, your hand shall show you to be wonderful. Nevertheless, in another Psalm it reads, "Your hand shall lead you." But it must be said that this text does not contradict that one, because Christ is God and man. And therefore, inasmuch as he is God, his right hand and the Father's are the same. And his right hand led Christ wonderfully in the assault upon enemies. Ex. 15: "Your right hand, O Lord, is magnificent in strength; your right hand, O Lord, has struck the enemy." And in the working of miracles by the power of his divinity. Hence he prepared a way for himself in the hearts of men. Ps. 117: "The right hand of the Lord has shown strength." And if we consider the way, it is wonderful. Esther 13: "For you are exceedingly wonderful, O Lord." Also, it was called wonderful. Ps. 138: "Your works are wonderful." "Your arrows are sharp"; as if to say: therefore your right hand shall prepare a way for you, because your arrows are sharp. And here the power of arms and their effect are set forth. The arms of Christ are arrows, which are the words of Christ, which are called arrows for three reasons. First, because an arrow penetrates to the heart with its sharpness. Hos. 2: "I will lead her into the wilderness and speak to her heart"; so the words of Christ: Heb. 4: "The word of God is living and effective, and more piercing than any two-edged sword." Also, an arrow moves swiftly. Wis. 5: "The passing of life," etc. So the word of Christ suddenly filled the whole world, because the preaching of Christ was spread through almost the entire world before the destruction of Jerusalem. Ps. 147: "His word runs swiftly." Also, an arrow reaches to distant things; so also the word of Christ. Ps. 18: "Their sound has gone forth into all the earth." And so the word of God is a sword, insofar as it wounded the Jews who were converted to Christ, who was near; for which reason it is said, "gird your sword." And it is also an arrow, insofar as it reached the remote Gentiles, and they were converted to Christ. Eph. 2: "He preached peace to you who were far off, and peace to those who were near." "Peoples shall fall under you." Here the effect of the divine word is set forth, which is the conversion of the people to God; hence, "peoples," etc., that is, all shall run to you. Phil. 2: "At the name of Jesus every knee shall bow," etc. But what does it mean when he adds, "in the hearts of the enemies of the king"? This can be understood in two ways. In one way, so that it is joined with the first clause of this verse, "peoples shall fall under you," as an interpolation; and the sense is: "Your arrows are sharp and enter into the hearts of the enemies of the king." Your words are like arrows that penetrate hearts, etc. And from this, "peoples shall fall under you." In another way, so that it is joined with "peoples shall fall under you"; and this "in the hearts," or "in the heart, of the enemies of the king," that is, of you who are king. For some things are subjected by force, as enemies are now subjected. And of this subjection he says he does not speak, but of voluntary subjection; and therefore he says, "in the hearts"; as if to say: let them be subjected according to those hearts by which they were hostile to Christ. Ps. 53: "Voluntarily I will sacrifice to you." Or otherwise: "Your arrows are sharp, peoples shall fall under you in the hearts of the enemies of the king": peoples, I say, who were enemies of the king, that is, of Christ; as if to say: those who were against the king, namely Christ, shall be subjected to him. And literally this has come to pass, because the Gentiles who tried to destroy the faith of Christ now serve Christ. Is. 55: "Behold, you shall call nations that you did not know." Ps. 17: "A people whom I did not know has served me."
[87236] "Your throne, O God, is forever and ever." Above, the Psalmist commended Christ for his graciousness and warlike virtue; here he commends him for his judicial power. And first, he describes his judicial power. Second, the execution of that power, at "a rod of direction." Third, the reason, at "therefore he has anointed you." He says therefore, "Your throne, O God." By "throne" in Scripture, judicial power is designated. Ps. 121: "There the thrones of judgment sat." Now judicial power belongs or pertains to Christ. Jn. 5: "The Father has given all judgment to the Son"; and therefore by the throne of Christ, his power is understood. Mt. 19: "In the regeneration, when the Son of Man shall sit," etc. But prelates and kings also have this judicial power; but as ministers. Wis. 6: "When you were ministers of his kingdom, you did not judge rightly." But Christ as the principal judge, and as true God; and therefore he says, "Your throne, O God," for vengeance belongs to the Lord; and here he expressly speaks of Christ, because he directs his speech to him. Of this, Rev. 3: "He who overcomes, I will give him to sit on my throne, even as I also overcame and sat on the throne." Is. 6: "I saw the Lord sitting upon a throne." Also, there is one temporal judicial power and another perpetual; and such is the power of the Son of God; hence he says, "forever and ever," because his judgment concerns eternal things. Dan. 7: "His power is an everlasting power." Thus he describes the power, dignity, and eternity of God. Consequently, he treats of the execution of power when he says, "a rod of direction." And first, the execution of power is set forth. Second, its explanation. For it is necessary that a king restrain offenses, because, as the Philosopher says, if the minds of men were ordered by God so that they would obey fatherly counsel, kings and judges would not be necessary; hence, so that the unruly may be corrected, kings are necessary, and hence they have a scepter. Prov. 22: "Folly is bound up in the heart of a child, and the rod of discipline shall drive it away." But he has a rod to coerce enemies. Ps. 2: "You shall rule them with a rod of iron, and like a vessel," etc. Also to govern subjects. Mic. 7: "Feed your people with your rod." And therefore it is said, "the rod of your kingdom is a rod of direction," that is, for leading the people in the right way, because this is the end of the law and of governance: that they may not go astray, but may become virtuous. And this is the end of politics, and this belongs to Christ. Ps. 24: "Direct me in your truth and teach me." But this direction consists in man's abandoning evil and clinging to good. Is. 30: "This is the way; walk in it, and do not turn aside either to the right or to the left," that is, neither by excess nor by defect; and therefore he says, "You have loved justice." Also, he must hate iniquity, because if he does not love justice, he does not lead to the good; and Christ did this above all, because "the Lord is just, and he has loved justice." Also, if they do not hate iniquity, they do not punish; and because Christ especially hates iniquity, therefore he punishes the wicked. "Therefore he has anointed you." Here the cause is set forth, either final or effective; as if to say: therefore you have wrought justice, that God might anoint you. But did Christ merit this anointing? No, but he merited the manifestation of this anointing. And in Scripture, something is said to be done when it becomes known. And Christ, through his Passion, merited exaltation in the faith of all peoples. And thus the word "therefore" designates the final cause. But if it is the effective cause, it is understood thus; as if to say: so that your throne might be, and the rod, etc., "therefore he has anointed you." In the Old Testament, priests and kings were anointed, as is clear of David in 1 Sam. 16, and of Solomon, as is clear in 1 Kgs. 1. And prophets were anointed, as is clear of Elisha, who was anointed by Elijah, 1 Kgs. 19; and these things belong to Christ, who was king. Lk. 1: "He shall reign in the house of Jacob forever." He was also a priest, who offered himself as a sacrifice to God, Eph. 5. He was also a prophet, who foretold the way of salvation. Deut. 18: "The Lord will raise up a prophet from the children of Israel." But how was he anointed? Not with visible oil, because his kingdom is not of this world, Jn. 18; nor did he exercise a material priesthood; and therefore he was not anointed with material oil, but with the oil of the Holy Spirit; and therefore he says, "with the oil of gladness." And the Holy Spirit is called oil because, just as oil rises above all other liquids, so the Holy Spirit above all creatures. Gen. 1: "The Spirit of the Lord moved over the waters," that is, it must be above all things in the hearts of men, because it is the love of God. Second, because of its sweetness. All mercy and sweetness of mind is from the Holy Spirit. 2 Cor. 6: "In sweetness, in gentleness, in the Holy Spirit." Third, because oil is diffusive, so the Holy Spirit is communicative. 2 Cor. 13: "The communion of the Holy Spirit be always with all of you, amen." Rom. 5: "The charity of God is poured forth in our hearts through the Holy Spirit." Also, oil is the nourishment of fire and heat, and the Holy Spirit fosters and nourishes the warmth of love in us. Song 8: "Its lamps are lamps of fire." Also, oil illuminates, and so does the Holy Spirit. Job 32: "The inspiration of the Almighty gives understanding." But he says, "O God, God." This word "God" is either in the nominative or vocative case; and therefore in Latin it is ambiguous. But in Greek it is not, because there the nominative and vocative are different; for it says, "O God, your God has anointed you with the oil of gladness." And it is given to understand that it speaks of Christ, who is God, and cannot be anointed insofar as he is God, because insofar as he is God, he cannot be advanced. And therefore something must be taken in Christ in which he is anointed, and this is the human nature. And according to this, he has God, because insofar as he is God, he does not have God. And it is called the "oil of gladness" because in the time of gladness the Orientals anointed themselves with oil. Is. 61: "The oil of joy for mourning." The Holy Spirit is the cause of joy. Rom. 14: "And joy in the Holy Spirit." Gal. 5: "Charity, joy, peace." Because the Holy Spirit cannot be in anyone without his rejoicing in the good and in the hope of future good. Hence he says, "above your companions," because Christ was anointed above all other saints. Jn. 1: "We saw him full of grace and truth." His companions are said to be anointed because whatever is had of this oil, that is, of the grace of the Holy Spirit, is from the abundance of Christ. Jn. 1: "Of his fullness we have all received." Ps. 132: "Like ointment on the head," etc.
[87237] "Myrrh and gutta." Here he treats of the delights of the king, and he describes these delights from four things: from clothing, from dwelling, from attendance, and from marriage. Of the first, he says, "Myrrh and gutta and cassia from your garments." The garments of Christ can be twofold: namely, his body. Is. 63: "Why is your garment red?" Also, the garment of Christ is all the saints. Is. 49: "You shall be clothed with all these as with an ornament." And from these proceeds the fragrance of myrrh, gutta, and cassia, whether from the garment that is his body or from the saints. Myrrh has bitterness; and so if it refers to the body of Christ, it signifies the bitterness of the Passion. Song 5: "His fingers," namely, nailed to the wood, "dripping with choice myrrh." But if it refers to the saints, it signifies penance. Sir. 24: "Like choice myrrh I gave forth a sweet odor." Where we have "gutta," the Greek has "aloes"; the Hebrews, "stacte." Gutta is a liquid of a certain herb, and something hot, and it is good against swellings; and it signifies humility, which was especially in Christ. Mt. 11: "Learn from me, for I am meek," etc. It was also in the saints. Is. 66: "Upon whom shall I look, except upon the lowly and contrite in spirit, and him who trembles at my words?" Aloe is the juice of a plant, but it is not taken here in that sense; rather, it refers to a certain wood called aloe, which is aromatic. Stacte is a gum of myrrh, which is more precious than myrrh. And this is the same as myrrh in terms of fragrance. Cassia is of three kinds. One cassia is like a tube; another is the fruit of a tree -- and he does not intend this here, because it is not aromatic; but there is a certain cassia bark which is aromatic, and it is to this that the text refers here. Or, according to the Gloss, there is a certain tree called casia that grows in watery places; and through this is signified the water of tears, or the water of baptism; as if to say: the fragrance of all these things proceeds from the saints and from your body. 2 Cor. 2: "We are the good odor of Christ." Of the second, he says, "from ivory houses"; as if to say: there is also fragrance from your ivory houses, which are fragrant because of these aromatics. The ancients had paneled walls; with us they are of marble. And so among the Hebrews and Orientals, the walls were covered with ivory. Amos 3: "The ivory houses shall perish." "Houses" signify the faithful. 1 Pet. 2: "You yourselves, as living stones, are built up into spiritual houses," etc. "Ivory," cold on account of chastity. Song 5: "His belly is of ivory." Also, white on account of purity; ruddy on account of charity. Lam. 4: "More ruddy than ancient ivory." Of the third, "from which the daughters of kings have delighted you in your honor"; as if to say: he is so delightful that he has the daughters of kings in his service; as if to say: your garments have prepared the daughters of kings who serve you. Literally, the daughters of earthly kings delight us for the honor of Christ, because they dedicated themselves to Christ and died for Christ, and this "in your honor," that is, for your honor; as if to say: not only the daughters of one king, but also the daughters of kings serve Christ. Or otherwise: kings are the apostles; their daughters are faithful souls. Or kings are doctors. Rev. 5: "You have made us a kingdom and priests to our God." Their daughters are the Christian and faithful people. 1 Cor. 4: "In Christ Jesus through the Gospel I have begotten you." These are daughters in the honor of Christ, not in the honor of kings, namely Peter and Paul, but of Christ. 1 Cor. 1: "We preach Christ crucified." They delighted with these aromatics.
[87238] "The queen stood." Above, the Psalmist praised Christ for graciousness, warlike virtue, and delights; here he praises him for his bride, whom he describes in four respects: as to the presence of the bridegroom, as to her dignity, as to her glory, and as to her adornment. The bride of Christ is the Church; the brides of a king are called queens. Esther 2: "This is Esther, appointed queen." And this queen is the Church. 2 Cor. 11: "I have espoused you to one husband, as a chaste virgin," etc. Her dignity is that she is a queen. She "stood," always clinging to God and united to him. Hence the Angels who are not sent are called assistants. Dan. 7: "Thousands of thousands," etc. Ps. 5: "In the morning I will stand before you," etc. Gregory says: one sees by faith, is raised by hope, is united by charity. The glory of this queen is the prerogative she has, because "at the right hand," that is, among the better goods. Hence the Son also, insofar as he is among the better goods of the Father, according to his humanity, is said to be at the right hand. Mk. 16: "The Lord Jesus indeed sits at the right hand of God." And these better goods are such; but if spiritual goods are compared with temporal ones, spiritual goods are superior. And this queen stood in spiritual goods. Prov. 3: "Length of days in her right hand." Also, if by "right hand" are signified good works, these are superior to sins. Prov. 4: "The ways that are on the right hand, the Lord knows." And in these this queen stood. Her adornment is described when he says, "in gilded clothing." Jerome does not have "surrounded by variety," nor do the Hebrews; but Jerome has, "in a golden diadem." In the Hebrew, "in a mass of gold." And according to our text, there is a twofold garment of the Church. One is the teaching of the two testaments. Prov. 31: "All her household are clothed with double garments." And this garment is not gold alone, but gilded, because it is resplendent with divine wisdom, with which this teaching is full. Nevertheless, it is "surrounded by variety." And this can refer to the diverse kinds of languages, or to a more profound mode of wisdom. The other garment is virtuous action. Ps. 131: "Her priests," etc. By gold, charity is signified. Gen. 2: "The gold of that land is very good." For charity is brilliant and red. And therefore it is said to be gilded, because it is informed by charity. 1 Cor. 16: "Let all your works be done in charity." Or, "surrounded by variety," that is, by diverse works of virtue; because some were golden through martyrdom, some rosy through the groan of penance. Col. 3: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc. And all this can be explained of the Blessed Virgin, who is queen and mother of the king, who stands above all choirs in gilded clothing, that is, gilded with divinity -- not that she is God, but because she is the mother of God.
[87239] "Hear, O daughter." Here the bride is commended in four ways: for her beauty; for the excellence of her glory, at "all her glory." For her company, at "they shall be brought." And for her offspring, at "instead of your fathers." Regarding the first, he does two things. First, he sets forth how she acquires beauty or graciousness. Second, he treats of the graciousness itself, at "and the king shall desire." First, therefore, she is made attentive to the admonition; hence he says, "Hear, O daughter." He calls the future Church "daughter" for a double reason. One is as David speaking in his own person, because just as insofar as we cling to Christ the son of Abraham, we are children of Abraham, so also children of David, whose son Christ is. Or he speaks in the person of the apostles, from whom we have been propagated in Christ Jesus through the Gospel. He says therefore, "Hear, O daughter." Jas. 1: "Let every person be swift to hear," namely the Gospel or the word of Christ. Lk. 11: "Blessed are those who hear the word of God." Or the Scripture of the prophets, that they may believe in Christ. Is. 53: "Who has believed our report?" "And see" -- through faith here, but in the future you will see through the direct vision. 1 Cor. 13: "We see now," etc. Or, see Christ born. Bar. 3: "After this he was seen on earth." Jn. 1: "We saw him full of grace and truth." "Incline your ear," namely through humility, so that you may obey. Sir. 6: "If you incline your ear, you shall receive instruction." "Forget your people." An imaginary admonition, that this queen came to David or Solomon from a foreign people. And therefore she is admonished to be mindful of her own. And this befits the Church, which was called to Christ from a foreign people, whether of the Jews or of the Gentiles; because, according to Augustine, no one can come to the new life of Christ unless he repents of his old life, namely of sin. And therefore he says, "Forget your people." 1 Chron. 16: "They passed from nation to nation, and from one kingdom to another people." "And the house of your father," namely the Devil. Jn. 8: "You are of your father the Devil." Ezek. 16: "Your father was an Amorite." Or of sin, or of carnal affection. Gen. 41: "God has made me forget all my labors and the house of my father." And this is signified in Deut. 21, concerning the girl from among the captives, who must be shaved and must weep for her father and mother as if dead. "And the king shall desire your beauty." Here he promises the bride the graciousness of the king. First, from the king, and this is love. Second, from the people, and this is honor, at "they shall entreat your countenance." He therefore promises the love of the king and shows the dignity of the king. He says therefore: if you forget your people and the house of your father, from this you will acquire spiritual beauty. Ps. 25: "Lord, I have loved the beauty of your house." And this beauty is desired by the spiritual bridegroom; therefore he says, "And the king shall desire your beauty." And this beauty is the beauty of justice. Jer. 31: "The Lord bless you, O beauty of justice." "He shall desire," that is, he shall delight in it. Is. 62: "Because the Lord has been pleased in you." And this is to be desired, because this king is great in power, in nature, and in honor. The first he has because he is king; therefore he is Lord. Ps. 99: "Know that he himself is the Lord." The second, because he himself is God. Ps. 94: "Because the Lord is a great God." The third, because "they shall adore him," namely those who are far off, and all peoples of the whole world. Ps. 85: "All the nations you have made shall come and adore before you, O Lord." Zeph. 2: "They shall adore him, each one from his own place, all the islands of the nations." Also, those who are near shall adore him, because "the daughters of Tyre with gifts," because Tyre is near the promised land. Hence, "daughters," that is, inhabitants of that land, "shall entreat your countenance," that is, they shall submit to you with gifts. For this was fulfilled when the Canaanite woman, coming from the borders of Tyre, came to Jesus, Mt. 15. Or, "all the rich of the people shall entreat your countenance," that is, men who are in Tyre. Tyre is interpreted as "anguish"; hence all who are in anguish shall beseech you. Literally, all came to Christ. Lk. 4: "When the sun had set, all who had sick people with various diseases," etc. Is. 26: "Lord, in distress they sought you; in the tribulation of murmuring, your teaching was for them." "And they shall offer gifts," that is, themselves. Or alms. Is. 19: "They shall make vows to the Lord and shall perform them."
[87240] "All her glory." Above, the Psalmist commended the bride for her beauty; here he commends her as to glory, both interior and exterior. He does the first when he says, "all her glory." The word "her" is superfluous; hence it is construed as explanatory: "her," namely "of the king's daughter, from within." And this in three ways. First, because in interior conscience, not in the outward reputation of men, as is the fame of sinners. 2 Cor. 1: "Our glory is this, the testimony of our conscience." Second, in interior justice, not in exterior observance, as in the Old Testament. Rom. 2: "Circumcision of the heart, not of the flesh; in spirit, not in the letter; whose praise is not from men, but from God." Third, that which is in eternal hope, which is interior, not in the hope of temporal things, which is exterior. Mt. 6: "Take heed that you do not do your justice before men. But when you give alms," etc. He does the second when he says, "in golden fringes." By these fringes is understood the teaching of the Church. Ex. 28, where the Lord commands that on the fringes of the priestly garment there should be bells, whose sound would be heard. By the sound, therefore, teaching is designated. Therefore, in the teaching of divine wisdom, which is designated by gold, there is great glory; and yet it is "surrounded by variety," that is, adorned and clothed with other tongues, that is, various modes of teaching, yet they sound the same truth. Acts 2: "The apostles were speaking in various tongues," etc. Or otherwise, "in golden fringes" -- and this refers to interior purity and the adornment of virtues; "surrounded by" -- to the exterior; as if to say: all glory is from within, and these two things are especially in golden fringes. And because of this, "fringes" is understood as the end of life, either as regards the whole Church or the whole person, because fringes are at the extremities of a garment; and he does not say "gilded" but that they are "golden." For the Gloss says that those who are found at the end of the world will be perfect and holy. Also, as long as a person is making progress, he is as it were gilded; but when he is at the end, then he will be completely filled with brightness. Prov. 4: "The path of the just, like a shining light, grows and advances until the perfect day." And he says, "surrounded by variety," exterior variety, namely of different nations, or of different graces and virtues.
[87241] "They shall be brought." Here she is commended for her company; and regarding this he does three things. First, he describes her company; second, how one arrives at her company, at "they shall be presented"; third, when this company reaches its destination, at "they shall be brought." Jerome has it differently: "All the glory of the king's daughter is from her golden robes." And here is the period; as if to say: she has a garment of golden robes. And then: "in variety, with the others," etc., "they shall be brought," etc. In the Hebrew, it is different: "above the enclosure of gold are the garments," that is, surrounded. And then: "moreover, with the fine linens that are of embroidered work; those who are close to her shall be brought," thus clothed. And he enumerates two: virgins and companions. And if they are taken to be the same, the sense is: virgins interiorly, namely, faithful souls not corrupted by sin, "shall be brought to the king," namely to Christ, who is the King of kings. "They shall be brought," I say, because they will not come by themselves. Jn. 6: "No one comes to me," etc.; and therefore Song 1 says: "Draw me after you." "But they shall be brought after her," namely after the universal Church, because no one will come or be brought to Christ unless he follows the teaching of the Church. Or "after her," that is, after the Blessed Virgin, because virgins of Christ shall be brought to him for the preservation of chastity and for the exercise of other virtues. And these are "her companions," namely either of the Church or of the Blessed Virgin, and these "shall be presented." Of the former he says "they shall be brought," because they will be converted more easily to Christ. Of the latter he says "they shall be presented," because they are drawn more importunately. 2 Tim. 4: "Be insistent in season and out of season." But if they are taken as different, then by "virgins" are understood the perfect; and these are brought as if wanting to go by themselves. Ps. 104: "He led his people out in exultation and his elect in joy"; because "they shall be presented in joy," interior, "and exultation," exterior. For they offered themselves to Christ voluntarily. Ps. 53: "Voluntarily I will sacrifice to you." Or "they shall be presented" by the Angels into heaven. Lk. 16: "It came to pass that he died," etc. And where shall they be presented? "In the temple of the king." Here it is clear that he speaks of Christ the King who is God, because he says "temple"; as if to say: so that they themselves may be the temple of the king. 1 Cor. 3: "The temple of God is holy, which you are." Or so that they may contemplate in the temple of God, that is, so that they may be free for God; for to this end is the fellowship of virgins ordained, that they may be free for God. 1 Cor. 7: "The married woman thinks about how to please her husband; but the unmarried woman thinks about how to please God."
[87242] "Instead of your fathers, sons have been born to you." Here he commends her for her offspring. Regarding which he sets forth four things: namely, the origin of the offspring, its dignity, its office, and its fruit. He says therefore, "Instead of your fathers, sons have been born to you." The children of the early Church are the apostles and their successors. Sons are said to be born to the Church through the teaching of Christ her bridegroom, and others through the teaching of the apostles, and other sons of other preachers. And therefore it is not inconsistent that the same persons are both sons and fathers, because the apostles themselves are fathers of those whom they converted. 1 Cor. 4: "In Christ Jesus I have begotten you." Others also are both fathers and sons. These sons, therefore, are born to the Church: sons who are the apostles, and other holy men and doctors. Or the good fathers were the prophets. Sir. 44: "Let us praise men of glory, and our ancestors." And in place of these, sons have been born to the Church who fulfill their dignity; and thus the origin and offspring of the bride are clear. The dignity follows: "You shall appoint them princes over all the earth," that is, those who first receive, you shall first receive. These are therefore called princes because they first received the gifts of the Holy Spirit. Rom. 8: "Not only they, but we ourselves also who have the first fruits of the Spirit" -- earlier in time, more abundantly, says the Gloss. Hence, just as no woman is compared to the Blessed Virgin, so no saint can be compared or equaled to the apostles. Also, they are called princes because they were and are the ones governing the churches. Also because they were the first teachers after Christ. Ps. 67: "The princes went before," etc. These are to be loved. Jdt. 5: "Let your heart love the princes of Israel." You shall appoint these as princes, who were not appointed by themselves, but by Christ. Jn. 15: "You have not chosen me, but I have chosen you," etc. Also, other prelates are appointed by the Supreme Pontiff. Heb. 5: "No one takes the honor to himself." And not in some part, but "over all the earth." Ps. 18: "Their sound has gone forth into all the earth," etc. "And they are exceedingly honored," etc. Ps. 138. And this especially belongs to Peter and Paul; for Peter obtained the universal leadership of the Church. Jn. 21: "Feed my sheep." Paul over the whole world, as regards the Gentile nations. Is. 49: "I have set you as a light to the nations, that you may be my salvation to the end of the earth." And he himself says this also in Acts 13. "They shall remember your name, O Lord." Here the office of the apostles is set forth, which is to preach the name of God. Mk. 16: "Going into the whole world, preach the Gospel to every creature"; and therefore he says, "they shall remember," that is, they shall cause others to remember "your name in every generation." As to place, because in every part of the world; "and generation," as to time, because "heaven and earth shall pass away," etc. Mk. 13. Mt. 28: "Behold, I am with you," etc. "Therefore the peoples." Here the fruit is set forth, which is that all peoples shall confess to you, O Christ; and he says "peoples," because not only one people, but all. Ps. 66: "Let the peoples confess to you, O God; let all the peoples confess to you." Phil. 2: "Every tongue shall confess that," etc. These shall confess to you "forever." In Greek, "eternal" is the same as "age" or "aeon"; hence the Gloss: "forever," namely of the present age, "and unto the age of ages," that is, in the future. And this memory shall endure forever. Is. 35: "They shall obtain joy and gladness." Another text has, "I will remember your name," etc. And this is better; and then it refers to the fruit of the apostles, and it will be the voice of the converted people; as if to say: I say that you shall appoint them princes, and I, the Christian people, will remember your name, etc. In this, faith is designated, which is in the heart; and then praise, which follows faith. And this Psalm is sung on the feast of the Lord's Nativity because of the praise of the bridegroom which is touched upon. It is also sung on feasts of the Virgin, because of her praise which is touched upon. Of the first, at "beautiful." Of the second, at "the queen stood." It is also sung on the feasts of virgins, because "they shall be brought." Also on the feasts of the apostles, "instead of your fathers."
Commentary on Psalm 45
[87243] After the Psalmist sought divine help against the adversities he suffers from enemies, when he said "O God, with our ears," and then, as one already heard, showed the glory of the king, saying "My heart has poured forth"; here, having been heard on behalf of the people, he shows the benefit given to the people. And just as through the preceding Psalm the glory of Christ is designated, so in this Psalm the benefits shown to the faithful of Christ are designated. Hence this is also indicated in the title, and there is a twofold reading: "Unto the end, a Psalm of David, for hidden things." The hidden things that are from the beginning are concealed, namely that the Son of God became man, that God would die, that the nations would be converted to Christ. These were most secret. Is. 24: "My secret is my own." Eph. 3: "It was not made known to the other sons of men." And these have been revealed through Christ. Mt. 13: "I will utter things hidden." Job 28: "He brought hidden things to light." This Psalm, therefore, tending unto the end, that is, unto Christ, is "of David, for hidden things," that is, for the manifestation of hidden things. Another reading has "for the sons of Korah." By Korah, which is interpreted "Calvary," the cross of Christ is understood. This Psalm, therefore, is attributed to the faithful of the cross of Christ, for the revelation of hidden things. Jerome has "for the living." For here it treats of tribulation and preservation in them. It is therefore "for the living," that is, for those who are preserved in life; and those who are preserved by the help of God are said to be in hiding. Ps. 30: "He has protected me in the hiding place of his face, from the disturbance of men." This Psalm is therefore divided into two parts. First, he treats of divine help against tribulations. Second, he treats of the peace granted after tribulations, at "Come and see." Concerning the first, he does two things. First, he sets forth the cause of these benefits. Second, he explains the evils and the benefits given against the evils, at "They roared." Concerning the first, he does two things. First, he sets forth God's help against past tribulations. Second, he sets forth the confidence conceived regarding future ones, at "Therefore we will not fear." Concerning the first, he does two things. First, he touches upon God's help. Second, the tribulation against which divine help is given. If someone wishes to assist one who is afflicted, he does it in three ways. First, by receiving the one fleeing -- and this is little. Second, by standing by the one placed in tribulation. Third, by providing him with external aid. And God does these three things, for he is a refuge; and therefore he says, "Our God is a refuge." Prov. 18: "The name of the Lord is a very strong tower." Likewise, he helps and strengthens those who fight and are afflicted; therefore he says, "a strength." Is. 40: "He gives power to the faint." Likewise, he helps externally, through himself and through others; hence he says, "a helper." Ps. 9: "A helper in times of need." This help is necessary "in the tribulations that have found us exceedingly." These tribulations are both spiritual and bodily. Spiritual tribulations are sins; and these find people exceedingly, because the sorrow of penance is the greatest among all sorrows. Ps. 37: "I am afflicted and humbled exceedingly." And in this tribulation Christ is a refuge, because in it he consoles, and by him a person is strengthened and helped. Bodily tribulations were those suffered by the saints in the early Church. 2 Cor. 1: "We were burdened beyond measure." And therefore he says "exceedingly." Jerome has: "Help has been found in tribulations, powerfully." And so the word "exceedingly" refers to divine help. "Therefore we will not fear." Ps. 26: "The Lord is my light and my salvation; whom shall I fear?" As if to say: I will fear no one. And rightly, because he himself is "our God, a refuge and strength, a helper in the tribulations that have found us exceedingly." Second, he shows what things are to be feared. But two things are to be feared: namely, general tribulation and the oppression of the great. General tribulation is when all are slaughtered. The other is when leaders are captured. In these, fear has its place. But "I will not fear while the earth is troubled," that is, even if the whole people is tribulated, "and the mountains are transferred into the heart of the sea." Nor will I fear even if the great are captured. But mystically, by "earth," which is solid, Judea is understood, which was solid in the knowledge of the one God, and fixed, and surrounded by nations, just as the earth is surrounded by the sea and encircled by waters. Is. 1: "Your land is desolate." And so it signifies the persecution that the faithful suffered from the Jews. As if to say: I will not fear while Judea is troubled by the preaching of Christ. Mt. 2: "When Herod heard this, he was troubled," etc. And I will not fear, because "the mountains," that is, the apostles, will transfer themselves to the nations. Acts 13: "Behold, we turn to the Gentiles." "Into the heart of the sea," that is, into the expansion of the Gentiles, because the Gentiles held the apostles in great reverence. Or "into the heart of the sea," that is, to the depths and the ends of the earth. Acts 22: "I will send you far away to the nations."
[87244] "They roared and the waters were troubled." Here he shows what these tribulations are. And first, he proposes them in metaphor. Second, he explains. He says therefore, "They roared and their waters were troubled." According to Jerome, "its waters." And this is the better reading; and the sense is: the waters of it, that is, of the sea, namely the people, "shall be transferred into the heart of the sea; they roared" on account of anger against us. Ps. 87: "All your waves," etc. But the "mountains," that is, the rulers such as Nero and others, "were troubled by his strength," namely God's strength, because by this strength even the mountains themselves were troubled. The Hebrew has "in its pride." Mystically, he speaks thus: "The mountains roared," that is, the apostles who are called mountains; "the waters were troubled," that is, the peoples of the Gentiles, at the sound of the mountains, that is, at the preaching of the apostles. Waters signify wisdom; as if to say: the waters, that is, the prophecies of the Gentiles, are troubled. 1 Cor. 1: "I will destroy the wisdom of the wise," etc. Or "the mountains," that is, the apostles, "were troubled," namely outwardly through tribulations, "by the strength of the sea." But he seems to say the contrary elsewhere: "The just man shall not be troubled," Ps. 36. But it must be said that this is true interiorly, because "nothing that happens to the just man shall trouble him."
[87245] "Of the river." Under a certain likeness he set forth the tribulations that the saints endured; here, however, under another likeness he proposes the divine consolation with respect to two things: namely, with respect to the abundance of divine grace, and with respect to the solace of the divine presence, at "God is in the midst of it." And just as tribulation is expressed under the likeness of roaring and troubled waters, so consolation is expressed under the likeness of a river, which signifies grace on account of the abundance of water, because in grace there is an abundance of gifts. Ps. 64: "The river of God is filled with water." And because it is derived from a source, namely a spring, but the spring is not from the river, because the spring is in its origin; and the Holy Spirit is from the Father and the Son. Rev. 22: "He showed me a river of living water, bright as crystal, proceeding from the throne of God and of the Lamb." Likewise, because a river moves sand and stones, so the Holy Spirit moves the heart to action. Jn. 7: "Rivers from his belly," etc. But some rivers have a slow motion; this one is not like that, because it is swift. Hence he says, "The rush of the river." And this refers to two things. First, because the Holy Spirit suddenly pours grace into the heart. Acts 2: "Suddenly there came a sound from heaven," etc. In another way, because the Holy Spirit moves the heart by the rush of love. Is. 59: "When the violent river comes." Rom. 8: "Those who are led by the Spirit of God, these are the sons of God." Song 4: "A fountain of gardens... which flow with a rush from Lebanon." Jerome has "the divisions of the river." And these are the graces of the Holy Spirit, because "there are divisions of graces," 1 Cor. 12. The effect is twofold. One is of joyfulness; and this he designates when he says, "It makes glad the city of God." And this is made manifest from the authority of Sacred Scripture, which says, Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit." Gal. 5: "The fruit of the Spirit is peace, joy," etc. And because it makes one love God. And in this love there is always joyfulness, because everyone delights in the presence of the beloved; and he who loves God has God present. 1 Jn. 4: "He who abides in love," etc. This city is the Church. Ps. 86: "Glorious things are said of you, O city of God," etc. There are three things in this city that belong to its very nature. The first is that there should be a multitude of free persons; because if there is one person or few, it is not a city; and similarly if they are slaves. And this is found especially in the Church. Gal. 4: "We are not children of the handmaid, but of the free woman." The second is that it should have sufficiency in itself. For in a village, not everything necessary for human life is found for the healthy and the sick; but in a city, everything necessary for life must be found. And this sufficiency is in the Church, because whatever is necessary for the spiritual life is found in it. Ps. 64: "We shall be filled with the good things of your house." The third is the unity of the citizens, because from this, namely from the unity of citizens, the city takes its name, since a city is, as it were, a unity of citizens. And this exists in the Church. Jn. 17: "That they may be one in us, as we also are one." This city, therefore, is made glad by the grace of the Holy Spirit descending into it. The second effect is of sanctification; hence he says, "The Most High has sanctified his tabernacle." This tabernacle is, in one way, the city itself. In a city, those who rest dwell; in a tabernacle, the Church militant, which here has peace from God, yet suffers unrest from the world. Jn. 16: "In the world you will have tribulation; but in me, peace." And therefore, on account of the first, it is called a city; on account of the second, it is called a tabernacle. This, therefore, the Most High sanctified through his own blood. Heb. 13: "Jesus, that he might sanctify through his own blood," etc. Likewise, through the sacraments in which the power of the blood of Christ operates. 1 Cor. 6: "But you have been washed, but you have been sanctified, but you have been justified." Or alternatively: in a city and in an army, the principal tabernacle is that of the king or commander. So in this city, that is, the Church, the principal tabernacle is the body of Christ. And the body is called a tabernacle. 2 Pet. 1: "Knowing that the putting off of my tabernacle is swift." And so the body of Christ is a tabernacle, because in it is the whole fullness of divinity. This tabernacle the Most High sanctified -- not that he was ever not holy, but because in the very conception he himself formed it holy; and this was singular in Christ.
[87246] "God is in the midst of it." Here the consolation from the divine presence is set forth. And first he sets forth the benefit of this presence. Second, its effects, at "It shall not be moved." He says therefore, "God is in the midst," namely, of the Church. 1 Cor. 14: "Truly declaring that God is among you." And he says "in the midst," to show that he is not a respecter of persons, as is said in Acts 10 and Eph. 6. For "the middle" is said of that which is equally distant from the extremes. And God, as far as he is concerned, relates equally to all: Lk. 24: "Jesus stood in the midst of the disciples": Gen. 2: "The tree of life was in the midst of Paradise." Or he says "in the midst" because the heart is said to be in the middle of a person. Since, therefore, he dwells in our hearts, he is said to be in the midst. The effect is twofold: stability against evils, and firmness for good things. It is said, therefore, that because "God is in the midst of it," namely of this city, "it shall not be moved," that is, it will be made firm and stable: Ps. 124: "Those who trust," etc. Mt. 16: "The gates of Hell shall not prevail against it." As to the second, he says, "God will help it." For not only must stability against evils be given, but also help for accomplishing good things. He says therefore, "God will help it," that is, the Church, "in the morning, at daybreak." By "morning" the beginning of a good work is understood. Some say that the beginning of good is from a natural principle, but its end and completion are from God. But against this is what is said here, that "morning," that is, from the very beginning of a good work. One beginning of a good work on the part of the intellect is thought; the other on the part of the will; and these two are from God, because "we are not sufficient to think anything of ourselves" (as the Apostle says, 2 Cor. 3), "but our sufficiency is from God." Likewise, "in him is the willing and the accomplishing," as the same Apostle says, Phil. 2. And by the addition of "at daybreak," it is signified that the Church is helped through the spiritual illumination of the Holy Spirit: Is. 60: "Arise, be illuminated," etc. Another reading has "with his countenance"; and this refers either to the present state -- and so it signifies the presence of his help, as principally coming to her aid, according to Ps. 79: "Show us your face, O Lord, and we shall be saved." Or to the future state -- as if to say: now he is in the midst of it, and he permits it to be shaken, but in the future he will provide it with help by the sight of his countenance: Ps. 20: "You will make him glad with joy before your countenance." In the Hebrew, the text reads thus. And if "morning" and "daybreak" are taken for the same thing, namely the consideration of daybreak, since the early morning is the best hour for contemplation: Ps. 5: "In the morning I will stand before you." Likewise, Ps. 62: "In the morning hours I will meditate on you." As if to say: "God will help it with his countenance," that is, in the contemplation of his greatness. And these things can be referred to the Blessed Virgin, because she is the city; in her he dwelt; the rush of the river, namely the Holy Spirit, made her glad; he sanctified her in the womb of her mother, after the body was formed and the soul created. Then first "the glory of the Lord covered the tabernacle," as is said in Ex. 40. And the sanctification of the Blessed Virgin is different from that of other saints, because others were so sanctified that they never sinned mortally, yet they did sin venially: 1 Jn. 1: "If we say that we have no sin," etc. But the Blessed Virgin never sinned either mortally or venially: Song 4: "You are all beautiful, my beloved," etc. And therefore he says, "It shall not be moved," not even by venial sin. And therefore he says, "God will help it in the morning, at daybreak," that is, while she was still in the womb. And this is what he says, that the Lord aided her at the very break of morning.
[87247] "The nations were troubled." Above, the Psalmist set forth the affliction of others and his own consolation under a likeness; here, however, he explains: first, what was said about the affliction; second, about the consolation, at "The Lord of hosts." And he explains everything in order. Speaking above of tribulation, he says "They roared and were troubled," where he touched upon the disturbance and its cause, "in strength." Also the disturbance of the waters; and he explains when he says, "The nations were troubled": Rev. 17: "The many waters are many peoples." "They were troubled" -- in evil, because they raged against Christ. Or in good, because one who is converted to good feels affliction on account of past habit. Likewise, "The mountains were troubled." And he says, "The kingdoms were brought low," that is, the kings of the earth were humbled to the faith of Christ: Is. 49: "With their face to the ground they will worship you." And he explains the cause when he says, "He uttered his voice." Above he said, "In strength." But in the Old Testament he says "He uttered his voice" through the prophets, and afterward through himself. Ps. 17: "He thundered from heaven," etc. Song 2: "Let your voice sound in my ears." At this voice, "the earth was moved": first of Judea, then the whole earth universally: Is. 24: "The earth shall be moved with moving." Some, however, were moved to evil by the voice of Christ, like the Pharisees and many others. Some to good, like the apostles and those who were converted to the faith.
[87248] "The Lord of hosts." Here he explains what he said about the consolation, namely what he said: "God is in the midst of it." And he describes God who helps, both his presence and his assistance. He describes God in two ways: because he is "the Lord of hosts," since he rules not only lower creatures but also the heavenly powers. It was not sufficient for man that angels be sent, whom he sent for the giving of the old covenant; but it was necessary that he himself come, so that it might be known that the human soul is of such great excellence that it can be made blessed only in the God of hosts: Ps. 79: "Lord of hosts, look and see," etc. And he is with us, first through the likeness of the flesh: Phil. 2: "Made in the likeness of men." Also through familiar conversation: Bar. 3: "After this he was seen on earth," etc. Also through grace, dwelling in us: Eph. 3: "That Christ may dwell through faith," etc. And therefore he is called Emmanuel, that is, "God with us." "The God of Jacob is our protector." Here he shows the help he has from God, because God himself is "our protector, who has taken us into his care": Ps. 3: "But you, O Lord, are my protector." Or he shows how God is with us, namely, because he took on our nature: Heb. 2: "He never takes hold of angels, but of the seed of Abraham." Therefore he is called "the God of Jacob." He is called "God of hosts" on account of the Gentiles, lest they believe that we do not have a different God than they: Heb. 2: "He is not ashamed to call them brothers, saying: I will declare your name to my brothers; in the midst of the Church I will praise you" (Ps. 21).
[87249] "Come and see the works." Here he expresses the tranquility that follows, and he does three things. First, he arouses attention. Second, he proposes the tranquility. And third, he draws a conclusion. First, therefore, he leads into a consideration of the divine works; and so he says, "Come" through faith: 2 Cor. 5: "We walk by faith." "And see," through study and diligence: Mt. 11: "Come to me, all of you," etc. "And see," that is, consider, "the works of the Lord": Is. 5: "You have not considered the work of the Lord." It is said to sinners, Ps. 138: "Your works are wonderful," etc. "What wonders he has set upon the earth." These works are wonders that portend something in the future. And the marvels that occurred in the time of Christ, whether around the death of Christ or in his life -- all were signs of something future. And they are "upon the earth," that is, beyond all natural power. And he shows what they are: "Removing wars." First was the work of peace. Second, he shows the greatness of this work. Third, its usefulness. He "removed wars," because at the time of Christ's birth there was peace in the whole world: Ps. 71: "In his days justice shall arise, and abundance of peace": Ps. 75: "There he broke the powers." And these signified the peace that Christ came to make between God and human nature. The greatness of the peace is shown as to place, because "to the end of the earth," since there was almost universal peace. Literally, at the time of Christ's birth, because with the civil wars already having ceased, Octavian ruled the whole world. And this peace foreshadowed that the peace of Christ was to be extended to all people. Lk. 2: "Glory to God in the highest, and on earth peace to men." Second, as to time, because it was lasting. And he describes this duration: because if a person fears war, he preserves his weapons. And therefore he says, "He will shatter the bow and break the weapons." As if to say: the peace will last so long that all will consign their weapons to oblivion, because that peace will endure a long time: Is. 2: "They shall beat their swords into plowshares and their spears into pruning hooks." And he describes weapons of attack that strike from afar; hence he says, "He will shatter the bow": Hos. 1: "I will break the bow of Israel in the valley of Jezreel." And sometimes from close range -- and this is the sword and the lance. Likewise he describes weapons of defense, because "He will burn the shields with fire." And these signified the perpetuity of the peace to be made by Christ: Is. 9: "His dominion shall be multiplied, and of peace there shall be no end." "He will shatter the bow," that is, deceitful machinations: Ps. 36: "Let their bow be broken." "And he will break the weapons," that is, open attacks: Lk. 11: "When a strong man fully armed," etc. "And he will burn the shields with fire," that is, the defenses of obstinate minds, by which they strive to resist the divine will: Job 41: "His body is like molten shields, pressed together with overlapping scales." These he will burn with the fire of the Holy Spirit, which dissolves the hardness of hearts: Lk. 12: "I have come to cast fire upon the earth."
[87250] "Be still and see." Here is the end of peace. The end of temporal peace, according to the Philosopher, is the contemplation of truth. Hence peace is the useful end of the active life, and peace is ordered to contemplation. And according to Augustine, Christ procured the peace of the Roman Empire so that the apostles might travel throughout the whole world. And therefore he says, since there is such great peace, "Be still and see." Whence it is clear that God gives peace not so that people may be occupied with evil works, but with the contemplation of truth: 1 Cor. 7: "That you may be free for prayer": Sir. 39: "He will be occupied with the prophets." "See," says two things. First, that Christ is true God. Second, that his faith ought to be spread throughout the whole world. As to the first, he says that he is God: Deut. 32: "See that I alone am, and there is no other besides me." As to the second, "I will be exalted among the nations," that is, I will be shown to be exalted in the faith of the nations: Mal. 1: "From the rising of the sun," etc. And he repeats this: "I will be exalted in the earth," namely of the Jews, which is called "earth" on account of its stability: Rom. 11: "Until the fullness of the nations has entered, and so all Israel will be saved." From these things he shows the greatness of God, when he says, "The Lord of hosts is with us." As if to say: by these great works of God shown at that time, we can say that the Lord of hosts is with us. And this has been explained above.
Commentary on Psalm 46
[87251] In the preceding Psalms the Psalmist expounded the glory of the King and of the kingdom; here he exhorts the foreign nations to be converted to God. And first he exhorts them to the praise of God. Second, to hope in God. Third, he teaches them the worship of God. The second begins at "hear these things." The third, at "the God of gods." The title is clear, because it has been explained above: "unto the end, for the sons of Korah, a Psalm of David." Concerning the first he does two things. First he exhorts all nations to the praise of God. Second, the matter of praise is set forth, at "the Lord is great." Concerning the first he does three things. First he sets forth the invitation to the praise of God. Second, the cause, at "because the Lord is most high." Third, he makes this cause manifest, at "God ascended." The praise of God ought to proceed from the joyfulness of the heart, just as it is also in our homeland. Is. 51: "Joy and gladness shall be found in her." This joy of heart is shown through an outward sign, of deed or word. First, therefore, he calls them to praise in deed. Second, in word. He says therefore, "all you nations" -- as if to say: God has done so many good things for us, therefore praise Him in deed: "clap your hands." Clapping of hands is done as a sign of exultation. Jer. 5: "The priests applauded with their hands." As if to say: clap, that is, show the exultation of the heart through the clapping of hands. And this is done when a man outwardly performs the services of God with joyfulness. Ps. 99: "Serve the Lord with gladness." Is. 55: "All the tongues of the nations shall clap their hand," that is, all peoples shall applaud. Likewise, praise Him in word; hence he says, "shout unto God with the voice of exultation," that is, with an outward voice demonstrating the interior affection. The Gloss: "A jubilation is an ineffable joy, which cannot be kept silent, yet cannot be expressed, because it exceeds comprehension." And such is the goodness of God, which cannot be expressed; and if expressed, it is nevertheless expressed imperfectly. And so Jeremiah said, Jer. 1: "Ah, ah, ah! Behold, I know not how to speak." And the Church signifies this jubilation when it multiplies notes upon a single syllable. Ps. 65: "Shout joyfully unto God, all the earth; sing a psalm," etc.
[87252] "Because the Lord." Here the cause of praise is set forth, and the goods that flow from the greatness of God. And first the greatness of God is set forth. Second, the sign of His greatness. The greatness of God is commended in two ways. First, through the loftiness of His power. Second, through the majesty of His dominion. He says therefore: God is to be praised on account of the loftiness of His nature, "because the Lord is most high." Ps. 112: "The Lord is high above all nations," etc. And because lofty things are remote from us, someone might believe that He is not to be feared and that He does not exercise providence over us -- as certain fools have said, in whose person it is said in Job 22: "He walks about the poles of heaven and does not consider our affairs." And therefore he said: "As far as it depends on you, you have rendered the fear of Him void." But it is not so. He is most high because He is "terrible," because He surveys all things and punishes all things. Likewise He is to be feared on account of His dominion, because He is "a great king over all the earth." Ps. 23: "The earth is the Lord's," etc. He is great in the universality of His dominion, because "the kingdom of all ages," Ps. 144. Likewise in duration, because forever. Likewise in authority, because He is king of all kings. The sign of the greatness of this King is taken from the things He has done among us, and these are the benefits of God. First, in the subjection of others. Second, in the bestowal of goods. He says therefore, "He has subjected peoples to us." These are the words of the Church, to whom even temporally her enemies are made subject. Augustine in the Gloss: "For how many now run to the Church who are not yet Christians? They seek the help of the Church; they want temporal assistance, even if they do not yet wish to reign with us for eternity." Likewise, as words of the apostles: "He has subjected peoples to us," namely of the Jews, "and nations," that is, of the Gentiles, "under our feet." Is. 52: "How beautiful upon the mountains are the feet of him who announces and preaches peace." Likewise, Is. 45: "That I may subject nations before his face." Or, alternatively, "He has subjected peoples to us." Some are converted to the faith, and these are subjected by their own will. Others are not converted but live as pagans; and these are subjected under our feet, because they shall ultimately be crushed under our judicial power.
[87253] "He has chosen for us his inheritance." Here another benefit of the bestowal of goods is set forth. Where it should be noted that election implies the acceptance of one thing over another. Now the election of God can be understood from a twofold perspective. First, on the part of the goods that are bestowed. And thus distinguish: because some of the things bestowed are temporal, and some are spiritual. The ungodly and sinners receive temporal things as their portion. Wis. 2: "This is our portion." But the just receive as their portion God Himself. Ps. 15: "The Lord is the portion of my inheritance." God, then, "has chosen for Himself spiritual goods," that is, He has made us choose spiritual goods. He has therefore "chosen for us His inheritance." As if to say: since there are diverse portions of goods, He has chosen to give us His own inheritance. Second, the election of God is understood from the part of those to whom it is given. And thus there is a distribution: because although all are condemned in original sin, some are nevertheless saved by God's election. And so he says, "He has chosen for us," etc. And what this inheritance is, he shows: "the beauty of Jacob, which He has loved." Jerome's text has: "the glory" or "the pride of Jacob." And here pride is taken for excellence. Is. 60: "I will make you the pride," that is, the excellence, "of ages." Likewise "with glory," that is, with beauty or splendor; because in that eternal inheritance they shall be excellent, glorious, and beautiful. Jer. 31: "The Lord bless you, O beauty of justice." "Whom He has loved." Or, [taking "whom" as referring to] Jacob; as if to say: this inheritance is the glory of Jacob, that is, of the faithful, which glory God has loved, "because the Lord loves the gates of Zion." Or "the beauty of Jacob," that is, that which was represented through Jacob; because to him were represented the spiritual goods to which we have been chosen, namely the ladder he saw, and other such things. But the first reading is better. "God ascended with jubilation." Here he explains the cause and the order. He says that He is most high and a great king; and on account of this He is to be praised. But is He truly so high? Yes. And first he shows His excellence. Second, he shows the extent of His kingdom, at "sing praises." Concerning the first he does two things. First he sets forth His excellence. Second, he draws a conclusion of exhortation, at "sing praises." I say therefore that He is most high, because He has ascended. But if He is most high, how did He ascend? Because He descended. Eph. 4: "He who ascended is the same one who," etc. But how did He ascend? "With jubilation." Jubilation is immense joy, and this jubilation signifies imperfect knowledge. There were two kinds of singers at the ascension of Christ: namely, the apostles and the angels. The apostles had imperfect knowledge of divine things; and so to them pertains the jubilation of joy at the ascension of Christ in glory. The angels were also there and had clear knowledge; and to them pertains not jubilation but a manifest announcement. And so he says, "and the Lord with the voice of a multitude." Hence the angels say, Acts 1: "Men of Galilee, why do you stand," etc. If therefore He is most high, "sing praises to our God," with the mouth; "sing praises to our King," with the heart. 1 Cor. 14: "I will sing with the spirit, I will sing also with the mind."
[87254] "Because He is King." Next he shows that He is a great King, and he shows this in reverse order. For first he induces them to sing praises to the King. Second, he assigns the cause. Third, he makes it manifest. I say therefore: sing praises to God, but again, sing praises to the King, because He is great. And he says "sing praises, sing praises" twice, because we honor with the same honor the humanity and divinity in Christ, since it is the same person. Jn. 5: "That all may honor the Son as they honor the Father." And he shows that praise is fitting, because He is "God, king of all the earth." And therefore you inhabitants of the earth should sing praises to Him. And he says "of all the earth" -- not of Judea only, or of Greece, but of the whole world. "But sing praises wisely," that is, with discernment. And sing praises not only with the mouth, but with a heart renewed interiorly; because "praise is not seemly in the mouth of a sinner," as is said in Sir. 15. Likewise, not with a troubled mind. Jas. 5: "Let him pray with an even mind." Likewise, continually. Is. 23: "Sing well, repeat the song frequently." Then he makes manifest how He is king of all the earth. And first he foretells the reign of Christ over all nations. Second, over all the princes of the nations. As if to say: I say that He is king of all the earth, because although He now reigns in Judea only, He shall nevertheless reign over all nations, because all nations shall be converted to God. Ps. 116: "Praise the Lord, all you nations." And the reason for this is that Christ is God, and now, ascending to the right hand of the Father, He sits upon His holy throne, that is, at the right hand of God. And thus nothing remains except that all be subject to Him. Dan. 7: "Dominion was given to Him." And not only are the nations subject to Him, but also their princes; hence he says, "the princes of the peoples," namely of all [peoples], "are gathered together," through faith and love, "with the God of Abraham." And he says "Abraham," because he was the beginning of belief in both Father and Son. Mt. 3: "God is able to raise up children of Abraham from these stones." Ps. 71: "The kings of Arabia," etc. And the reason why they have been gathered is that "the strong gods of the earth have been greatly exalted." And this can be understood in two ways. In one way, of the Jews; for they were gods, because they were instructed about God. Jn. 10: "He called them gods, to whom the word of God was spoken." Likewise they were strong, because steadfast in the faith of one God. But they were "of the earth," because their eyes and their affections were always on earthly things. These "have been exalted" through pride, "greatly," to such an extent that they refused the doctrine of Christ. And so the apostles went to the Gentiles. In another way, the "strong gods" are the apostles. They are called gods on account of their judicial power. And in the Old Testament judges were called gods. Ex. 22: "You shall not detract from the gods" -- "Bring them before the gods," that is, before the judges. And they are called strong, on account of their constancy in suffering. Rom. 8: "Who shall separate us from the love of Christ?" "Of the earth," that is, still existing in earthly things. 2 Cor. 4: "We have this treasure in earthen vessels." "And they have been greatly exalted" -- through preaching. Mk. 16: "They went forth and preached everywhere." Likewise through the working of miracles. Likewise through the attainment of glory. Jerome has: "because the gods are shields of the earth," because the apostles were the protectors of all peoples.
Commentary on Psalm 47
[87255] Above, the Psalmist invited the nations to sing praise to God for the benefits of God; here, however, he describes the great exultation of the people or of the city. The title: "A Psalm, a song of praise of the sons of Korah, for the second day of the sabbath." Among the Jews, the sabbath was held as the most solemn day, and they named all the weekdays from the sabbath, so that Sunday was called the first of the sabbath, Monday was called the second of the sabbath, and so on for the other days. He says, therefore, "for the second of the sabbath," because in Gen. 1, on the first day God said, "Let there be light"; on the second day he said, "Let there be a firmament." By the light, Christ is understood; by the firmament, the Church is designated. Since, therefore, the Psalm treats here of the magnificence of the Church, it is fittingly said to be "for the second of the sabbath." In the Hebrew, however, and in Jerome, there is no "for the second of the sabbath." This Psalm is therefore divided into two parts. First, he describes the magnificence of the city. Second, he adds the thanksgiving, at "We have received, O God." Concerning the first, he does two things. First, he describes the magnificence of the city. Second, he introduces testimony, at "For behold." The dignity of the city depends on its lord; and therefore, first he commends the lord. Second, the city, at "It is founded." He describes the lord from his own dignity and from his works. From his dignity, because "Great is the Lord": Ps. 76: "What God is great?" etc. And his greatness is the immensity of his goodness. Augustine says: "In those things that are great not by bulk, to be great is the same as to be good." From his works, because he is "exceedingly praiseworthy." Praise properly regards works. And he says "exceedingly," because however much you praise him, you still fall short of his praise: Sir. 43: "Glorifying God as much as you can, he will still prevail." And although this is evident in all creation, it appears especially in the benefits of grace by which the Church was established. And therefore he says, "In the city of our God," namely of the Church: Rev. 21: "I saw the holy city, the new Jerusalem," etc. And this city, namely the Church, is situated "on his holy mountain." This mountain is Christ. Is. 2: "The mountain of the house of the Lord shall be." Of this city it is said, Mt. 5: "A city set on a mountain cannot be hidden."
[87256] "It is founded." Here he commends the city in three ways. First, from its extent or joyfulness. Second, from its arrangement. Third, from the wisdom of its citizens. He says, therefore, "It is founded with the exultation of the whole earth." As if to say: it has been founded on the mountain, that is, Christ. But does this foundation pertain to one land only? No, but it overflows into the joy of the whole earth, because all share in the joy of this foundation: Ps. 65: "Shout joyfully to God, all the earth; sing a psalm," etc. Is. 51: "They shall come to Zion with praise": Lam. 1: "Is this the city of perfect beauty?" Another reading has, "It is founded." As if to say: great is the Lord. And I say the Lord, who is the founder of this city. And this "in exultation." "Mount Zion, on the sides of the north," that is, situated on the slope of Mount Zion toward the north. Zion signifies the Jews; the north signifies the Gentile idolaters. This city, therefore, is composed of Jews and Gentiles. Jerome has it differently, and it fits the mystery of the Bride: "The beautiful branch, the joy of the whole earth, of Mount Zion, on the sides of the north, the small city of the great king." And it is explained according to the mystery. This city is praised for the civilization it cultivates and for the humanity that Christ assumed. I say that it is great; and this is from the beautiful branch itself, that is, Christ. And this is the joy of the whole earth. In the Hebrew it reads, "Beautiful exceedingly of exultation," namely Christ, and this is on Mount Zion. "God will be known in its houses." Here he commends the city for the wisdom of its citizens; for true wisdom consists in the knowledge of God. Jer. 9: "Let the one who glories, glory in this: to know and understand me." And therefore he commends it from the fact that God is known in it, and says, "God will be known in its houses." There is a threefold knowledge of God, because this can refer to the state of the city of Jerusalem, and to the Church, and to future glory. One knowledge of God, therefore, is figurative and obscure; and this knowledge existed in the Old Testament. And such knowledge was in that city, namely Jerusalem, and in the Jewish people. Ps. 75: "God is known in Judah," etc. And according to this it is said, "God will be known in its houses." Jerome has, "God has been recognized," etc., namely not in one place, but in all homes and cities. And he says "in its houses"; for among the Athenians, God was known. Acts 17: "In him we live and move and have our being." Rom. 1: "The invisible things of God," etc. But he was not known in households, but in schools among a few; whereas in that nation, all knew God. Another knowledge is real but obscure and imperfect; and this is the knowledge by which God is known through faith. 1 Cor. 13: "Now we see through a mirror," etc. And thus "God is known in the houses" with a real knowledge, but of faith; 2 Cor. 3: "But we, with unveiled face, beholding the glory of the Lord." And he says "in houses," because the whole universal Church contains under itself many churches and many communities, each of which is said to be a house possessing the knowledge of God. Jer. 31: "All shall know me, from the least to the greatest." Another knowledge is real, and it is a perfect and open knowledge. 1 Cor. 13: "Then I shall know even as I am known" -- in the houses of the heavenly Jerusalem. And the many houses are said to be the different orders of saints: namely, of apostles, martyrs, confessors, and virgins, etc. Jn. 14: "In my Father's house there are many mansions." And according to this, in the Roman Psalter it is said: "God will be known in its steps," because not all will know equally, but there will be different degrees of knowledge, according to some. 1 Cor. 15: "Star differs from star in brightness." But this will be "when he receives her" to help her, because he himself is our protector and helper. Another reading of Jerome has, "in helping."
[87257] "For behold." Here he proves the dignity of the city through testimony. And first he introduces the witnesses. Second, their integrity. Third, their confession. For testimony to be credible, three things are necessary: namely, the dignity of the witnesses, that they be witnesses of authority, because if they are frivolous, their testimony should not be approved. Also their number, and their agreement. And these three things are found in these witnesses. They are of great dignity, because "the kings of the earth." One was Constantine; another was Justinian; and Charlemagne, who strengthened the Church with privileges. Also, many of them came from different nations and different times. By "kings" can also be understood the wise and the just, who bore witness to the Church after being converted to the faith. Ps. 46: "The princes of the peoples." Also they are in agreement: "They came together as one," namely in one testimony and judgment. Ps. 101: "When the peoples gather as one, and the kings," etc. It can also be explained differently; however, the first explanation is the literal one, because in Jerome it reads, "They bore witness." In the Greek it reads, "They will receive it," namely to defend it. And this is necessary, "For behold, the kings of the earth gathered together; they came together as one," namely against the Church. And those who at one time bore witness, at another time were against the Church and at one time persecuted it, and afterward strengthened it. "They themselves seeing." Here he describes their integrity, and there are seven elements. The first is vision, that is, the knowledge of faith; hence he says, "They themselves seeing," that is, knowing through faith the miracles that Christ and the apostles were performing. Is. 62: "The nations shall see your just one, and all kings your illustrious one." The second is admiration at the things seen, because they are above human sense and reason. Is. 60: "You shall see and overflow and wonder, and your heart shall be expanded." Ps. 138: "Your works are wonderful." The third is distress for their sins. On account of the second, "They marveled." On account of the third, "They were troubled." Ps. 59: "You have shaken the earth and troubled it." The fourth is being moved to action. Sometimes one is troubled about sin and falls into despair or persists in evil; but these were moved to penance. Is. 24: "The earth shall be moved with moving." The fifth is that this movement should be accompanied by the fear of God, so that one does not attribute to oneself that one is moved to good, but to God. And he says, "Trembling seized them." Ps. 2: "Serve the Lord with fear." This pain and trembling is fruitful; hence he says, "There were pains as of a woman in labor," pains that are turned into joy on account of the hope of offspring and fruit. Is. 26: "From your fear, O Lord, we have conceived and brought forth the spirit of salvation." And this is the sixth. The seventh is: "With a vehement wind you will shatter the ships of Tarshish," that is, the sea universally, and so you will shatter the ships of the sea. Or it should be said that there is a province called Cilicia, and Tarshish is its capital, where Paul was born, and from that city the whole region is named Tarshish, and there are many ships there. Or, just as in the Mediterranean Sea the first navigators built Carthage, and these, fighting together with the Tyrians, prevailed -- and therefore Tarshish is used to designate the whole sea of the world. By ships, which go out for commerce, cupidity is signified, that is, the abundance of worldly goods. And just as ships toss on the sea, so the rich toss about in worldly affairs. But when a person is converted to penance, then the ships, that is, the desires of this world, will be shattered. But "with a vehement wind," namely the Holy Spirit. Obad. 1: "Near is the day of the Lord upon all nations." Is. 23: "Wail, you ships of the sea." But according to Cassiodorus, through this the entire time of the incarnation of Christ is designated. "God will be known in its houses when he receives it," that is, human nature in the unity of a person. Is. 52: "Therefore my people shall know my name." And why? "For behold, the kings of the earth gathered together; they came together as one." Kings, namely the leaders of the Jews and the Scribes of the people, were gathered by Herod inquiring of them where Christ was to be born. And they came together in one conclusion, namely that he was born in Bethlehem. And seeing thus, as the prophets had said, they marveled; they were moved, because Herod was troubled, and all Jerusalem with him, Mt. 2; and they were moved, some to faith. And so great was the terror that the body trembled: "Trembling seized them." And there were "pains as of a woman in labor," on account of the slaughter of the infants killed by Herod. "And with a vehement wind," because in his fury, he sent men to kill all the boys from two years old and under. And in his fury he had all the ships of Tarshish burned, that is, in Tarsus of Cilicia, which he believed had carried the Magi, returning by another route, back to their homeland. Therefore he says, "With a vehement wind."
[87258] "As we have heard." Here the confession and testimony of the witnesses is set forth. And first they confess the truth of what they have heard. "As we have heard," through the preaching of the apostles, "so we have seen," that is, we have perceived it to be true. This they said when they were converted to Christ. Or, so that it may be the conversion of the Jews: "We heard through the prophets, and behold, now we have seen." But it sometimes happens that someone hears something great and does not believe it to be so until he experiences it; and this Jacob said, Gen. 28: "Truly this place is holy," etc. 1 Kgs. 10: "The Queen of Sheba, who came to verify what she had heard, did not, however, believe the greatness of Solomon's wisdom"; and she saw more incredible things in him than she had heard. And so it is with these, who see more than they hear before they come to the faith. And where do we see? "In the city of the Lord of hosts," namely of the heavenly hosts. Here he shows that he can lead you there. And lest it be believed that he is so exalted that you cannot go to him, he says, "In the city of our God." As if to say: he is so much the God of hosts that he is nevertheless our God. And he has founded it, namely this city, not for a time, but "forever." Sir. 26: "Eternal foundations upon solid rock."
[87259] "We have received." Above, the Psalmist set forth the great things of the city; here, however, he sets forth the thanksgiving. And concerning this he does two things. First, the thanksgiving is set forth. Second, people are invited to consider still further the great things of this city, at "Go around." As it is said elsewhere, "All the ways of the Lord are mercy and truth." Hence the thanksgiving pertains first to the effects of divine mercy. Second, it pertains to the effects of justice, at "Your right hand is full of justice." Concerning the first, he does two things. First, he proposes the perfection of divine mercy. Second, the effect of this perfection, at "According to your name." According to the surface of the letter, this is read from the perspective not of the Jews, but of those who marvel and say, "As we have heard," etc. "We have received, O God, your mercy." This likewise can be read from the perspective of the Jews. But he says, "We have received," etc. The mercy of the Lord is understood in three ways: namely, as the effect of grace, which effect is conferred in the sacraments of Christ. Tit. 3: "According to his own mercy he saved us through the washing of regeneration," etc. And in the Church, all commonly receive mercy; but the good, together with the sacraments, receive mercy, that is, grace and the effect of the sacrament; the wicked, however, receive only the sacrament. The good therefore say: "We have received your mercy," that is, your grace, "in the midst of your temple." In the temple, sinners are at the edges; in the midst of the temple are the virtuous and just. In another way, mercy is Christ himself, who was given to us out of God's mercy: Ps. 101: "For the time to have mercy on it has come." And so this can be explained of a twofold temple and a twofold reception: namely, bodily -- and so these words belong to the just Simeon. O God, we have received your mercy, namely Christ, in our arms, in the midst of your temple, namely the material temple. Also of the reception of faith; and the sense is: O God, we have received Christ, mercifully given, through faith. Jas. 1: "In meekness receive the implanted word." "In the midst of the temple," that is, in the consensus of the Church; because those who do not receive the common teaching of the Church do not receive this mercy. Sir. 15: "In the midst of the Church he opened his mouth." "According to your name, O God." Here the effect of this reception is set forth. As if to say: by the fact that we have received your name, your praise has been spread throughout the whole earth. And this "according to your name, O God," who is essentially good. And whoever knows God according to that measure praises him according to how he knows him. And therefore he says, "According to your name, O God," that is, according to the knowledge one has of you, "so also is your praise." And because he is known everywhere, therefore he says, "To the ends of the earth." Mal. 1: "From the rising of the sun to its setting, great is my name among the nations." Or "to the ends of the earth," that is, in the whole Church, which is spread everywhere. Or, because your true praise is only among the saints who truly praise you, because they truly know you: Jn. 7: "I know him." "Your right hand is full of justice." Here he commends justice. And first he sets forth the commendation of justice. Second, he sets forth its effect. I say, therefore, that "we have received your mercy"; and this not without justice; indeed, "your right hand is full of justice." The hand of God is called his operative power. And God has two hands: namely, the right hand, by which he rewards the good, and the left hand, by which he punishes the wicked. Mt. 25: "He will set the sheep on his right," etc. In both hands there is justice; but in the left hand there is not full justice, because he punishes less than what is deserved. But in the right hand there is full justice, because he rewards abundantly. Lk. 6: "A good measure," etc. Rom. 8: "I consider that the sufferings are not worthy to be compared," etc. "Your right hand," that is, the future glory, "is full of justice," because there no one is present except the just. Is. 60: "Your people shall all be just." "Let Mount Zion rejoice." Here the effect of the justice wrought by the left hand is set forth, and it is groaning; but the effect of the justice wrought by the right hand is joy. Ps. 18: "The ordinances of the Lord are right, gladdening hearts." Above he said that the effect of mercy extends to the ends of the earth; here, however, he attributes the effect of justice to Mount Zion and to the daughters of Judah. The Apostle also says this, Rom. 15: "I say that Christ Jesus was a minister of the circumcision on account of," etc. Because, therefore, he was promised to the daughter of Zion: Zech. 9: "Rejoice greatly, O daughter of Zion," etc. "Let Mount Zion rejoice," because it belongs to justice that the promise be kept. But since no promise was made to the Gentiles, it was mercy that it was given. Nevertheless, it can be said that Mount Zion refers to all of Jerusalem. "And let the daughters of Judah," that is, of confession, that is, the whole Jewish people, "rejoice." And let them do this "on account of your judgments, O Lord," because they are right.
[87260] "Go around." Here he leads to a more diligent consideration, so that it may be understood that kings have already sometimes seen the great things; but David invites all to consider further. And first he invites to this. Second, he adds the reason for the invitation. He says, therefore, "Go around," namely the Church militant or triumphant, with the eye of contemplation: Song 3: "I will arise and go about," etc. Some go around the Church with an iniquitous eye, to attack it; but we go around it in order to love it. And therefore he says, "Embrace it," namely by loving: Ps. 25: "Lord, I have loved the beauty of your house." Jerome has, "Go around, as if going outside, and go around through the streets, and recount in its towers." Here he leads to consideration in spiritual matters. In a city there are three magnificent things: namely, towers, walls, and streets. As to the first, he says, "Recount in its towers." Jerome has, "Marvel at its towers." Towers are for seeing from afar. The towers of the Church, therefore, are the prelates, and the apostles were its towers. As if to say: marvel at the apostles and prelates. Or "recount," that is, the doctors [recount] according to the doctrine of the apostles and doctors. As to the second, he says, "Set your hearts upon its strength." Jerome has, "Set your heart upon its ramparts." And this is the power of the Holy Spirit, who protects this city: Lk. 24: "Stay in the city until you are clothed with power." This power is love: Song 8: "Love is strong as death." As to the third, he says, "And distribute its houses." Jerome has, "Separate its houses, distinguish its palaces." Distinguish, namely by right judgment. For there are some who, on account of a few bad people, wish to condemn the whole Church. He says, therefore, "Distribute," that is, you ought not to condemn the good on account of the wicked: Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Or, "Distribute its houses," namely by assigning different churches to different ministers, so that there may be no confusion in the Church -- just as Paul was the apostle of the Gentiles, and Peter was the minister of the circumcision, that is, the apostle of the Jews. Another reading has "its steps," that is, its different orders: some subdeacons, some deacons, and some priests: Eph. 4: "And he himself gave some as apostles," etc. The purpose of this consideration is the praise of God. And first he sets forth to whom the praise of God should be announced. Second, why it should be announced. He says, therefore, "That you may recount," namely what you have heard: Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." Because what one person has received, he ought to share with another: "In another generation," namely to sinners. Or "another," that is, the future generation. And what should you recount? Two things: because all preaching ought to be directed toward two ends: namely, toward showing the magnificence of God, as when one preaches the faith; or toward announcing the benefits of God, so that charity may be kindled in their hearts. As to the first, he says, "For this is God, our God": Bar. 3: "And after this, on earth," etc. Heb. 13: "Jesus Christ, yesterday and today, the same forever." As to the second, he says, "He himself will rule us forever": Mt. 28: "Behold, I am with you," etc. Ps. 22: "The Lord rules me, and nothing," etc.
Commentary on Psalm 48
[87261] Above, the Psalmist invited the nations to joy and thanksgiving for the benefits given to the people of God; here, however, he admonishes them to trust in God. And concerning this he does two things. First, he arouses attention. Second, he pursues his purpose. The title is not new. According to the title, however, a person is rendered attentive in two ways. In one way someone is said to be rendered attentive on the part of the hearers; in another way on the part of the things to be said, when he promises to say certain great things. Prov. 8: "Hear me, for I will speak of great things." And in this manner he speaks here. First, therefore, he renders them attentive on the part of those to whom he was speaking. Second, on the part of the things to be said, at "My mouth." He says, therefore, that the things he is about to say pertain to every rank of men and to all. And he touches on four differences among men. One from the diversity of peoples, because the people of the Jews was one, and that of the Gentiles another. Another on the part of places. Another on the part of origin. For some were noble and distinguished, others were not. Another on the part of fortune, because some were rich, others were not. He sets forth the first when he says, "Hear these things, all you nations," not only of the Jews, because these things pertain to all to hear; and this is necessary. Prov. 1: "The wise man hearing," etc. He sets forth the second when he says, "Give ear, all you inhabitants of the world," that is, from whatever part of the world. And he says "give ear," because one must both hear and perceive. Mt. 13: "He who has ears to hear, let him hear," that is, let him attend. Jerome has, "inhabitants of the west." As though it were a certain prophecy, because the faith of Christ flourishes especially among the people of the west, since in the north there are still many pagans, and in the east there are many schismatics and unbelievers. Or, "hear these things, all you nations" refers to the wicked; "you inhabitants of the world," to the good who have dominion over the earth. He sets forth the third when he says, "all you who are earth-born," that is, the ignoble, "and sons of men," that is, the noble. Jerome has, "both sons of Adam and sons of individuals," because some have nothing distinguished from their parents. Mystically, the "earth-born" are called sinners, who cling to the earth through affection; hence they are compared to the serpent. Is. 65: "For the serpent" (that is, for the earthly), "dust shall be his bread." "Sons of men" are called the good, who bear the image of God and of Christ, who is the Son of Man. He sets forth the fourth when he says, "rich and poor together as one"; as if to say: let all of you hear these teachings, because they are useful for all. And what are they? Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Sir. 31: "Blessed is the rich man who is found without blemish," etc. Yet someone may be rich in fact but not in affection, and such a person can be holy, like Abraham and King Louis of France. Another is rich both in fact and in affection, and such a person is not holy. Of this it is said, Mt. 19: "It is easier for a camel to enter," etc., because just as it is against nature for a camel to enter through the eye of a needle, so for a rich man to enter the kingdom of heaven is against divine justice. And such people are earth-born; but the former are sons of men.
[87262] "My mouth." Here he renders them attentive through the promise of the things to be said. Whoever teaches, either teaches things or teaches words. When we preach faith and morals, we teach things; when we expound Scripture, we teach words. First, therefore, he speaks of the first kind of teaching. Second, of the second, at "I will incline." But the knowledge of things is necessary for two purposes: namely, for the knowledge of truth and for use in action. Every knowledge of truth, therefore, that is necessary for us concerning other things, must be referred to the knowledge of the truth of divine things. Hence Augustine says: whoever examines these things without referring them to eternal things is idle. And therefore all knowledge of truth pertains to wisdom; and therefore he says, "My mouth shall speak wisdom." 1 Cor. 2: "We speak wisdom among the perfect." But that which is necessary with respect to use in action pertains to prudence, by which there is direction of human affairs; and therefore he says, "and the meditation of my heart shall speak prudence." Prov. 10: "Wisdom is prudence for a man," because wisdom applied to human and material things is prudence. "I will incline." Here he treats of the second kind of teaching, namely of obscure words; and two things are necessary concerning them. First, that one study to understand. Second, that one study to explain them to others. With respect to the first he says, "I will incline my ear to a parable." A parable is a certain saying when it has an obscure similitude; as if to say: I will devote study to understanding the sayings of others. Prov. 1: "He will observe the parable and its interpretation, the words of the wise and their riddles." Or, "I will incline my ear to the parable" which God speaks, because he speaks enigmatically; as if to say: I will incline my understanding to the voice of the Lord, who speaks parabolically. "I will open on the Psaltery my proposition." "Proposition" is said in two ways. In one way it means that which I desire above other things, and it is that which I most desire; "I will open it on the Psaltery," that is, in my action, because this is the best way to open one's intention; for if you propose to enter eternal life, you do not manifest your intention if you do not have good works. Or "proposition" is an obscure saying, or one proposed for the sake of testing; thus Samson, Judg. 14, proposed a riddle; hence he says, "If you had not plowed with my heifer"; and so "proposition" is taken here. And therefore Jerome says that it is an obscure saying. The Hebrews have, "my divination," which is the same thing.
[87263] "Why shall I fear?" Having set forth the introduction of the Psalm in which he aroused the attention of the people, here he proceeds to the principal purpose, which is to lead men not to fear present evils, nor to trust in present goods, but that their fear and trust should be in God alone. And concerning this he does two things. First, he shows what is to be feared. Second, he shows what they should not fear, at "Do not fear." Concerning the first he does two things. First, he proposes his intention. Second, he proves his proposition, at "Those who trust." Concerning the first he does two things. First, he proposes the question. Second, he sets forth the conclusion. The question is, "Why shall I fear in the evil day?" Here, first, it must be seen what this evil day is, because all days are from God. But they are called evil on account of the evils that occur in them. Eph. 5: "Redeeming the time, because the days are evil." The evil day can therefore be called the day on which some peril occurs, and especially that on which the peril of eternal damnation threatens, and this is the day of judgment. Zeph. 1: "The voice of the day of the Lord is bitter; the strong man shall be in tribulation there." Therefore, "Why shall I fear in the evil day?" That is, what shall make me fear in that day? And he answers, "The iniquity of my heel shall surround me." For nothing is to be feared except sin, because no adversity shall harm if no iniquity holds sway. Prov. 28: "The wicked man flees when no one pursues." Sir. 34: "He who fears God shall tremble at nothing." And therefore he says, "the iniquity of my heel." By "heel" three things can be understood. First, because it is the lowest part of the body. And therefore "the iniquity of my heel" is the iniquity that persists until the end of life; and in this way "heel" is taken in Gen. 3: "She" (namely, the woman) "shall crush your head," namely, the higher reason; but she shall crush the head of the serpent, "and you shall lie in wait for her heel," that is, you shall lie in wait for her until the end of life. Likewise, by "heel" can be understood the weakness of the flesh, because when a man fails, the heel slips. And thus "the iniquity of the heel," that is, the sin proceeding from the weakness of the flesh, "shall surround me." Third, unjust persecution, which one moves against another, according to Jn. 13: "He who eats my bread shall lift up his heel against me." And thus "the iniquity of the heel," that is, unjust persecution, is turned back against the persecutor. Prov. 5: "His own iniquities catch the wicked man." "Those who trust in their own strength." Here is set forth the reason why there is cause for fear, namely on account of sin. And there is a twofold reason why sin should be feared. First, on account of the impossibility of escaping the punishment of sin. Job 11: "Refuge shall perish from them, and their hope shall be the abomination of the soul." The other reason is on account of the evils that threaten the wicked. First, therefore, he sets forth the impossibility of escaping punishment. Second, he shows the evils threatening the wicked, at "He shall not see." Someone escapes punishments, first, through extrinsic help; second, through his own solicitude; third, through the failure of the subject, as when he dies. And he shows that by none of these means can one escape. First, on account of help. Second, that neither through a remedy provided by oneself. Third, that neither through the failure of the subject. He who wishes to be freed through help is sometimes freed by the power of his army. Jn. 18: "If my kingdom were of this world, my servants," etc. Sometimes through riches. Prov. 6: "He will hand over all the substance of his house and free himself." Sometimes through friends. And he shows that none of these can free from the punishment of sin. And although according to the Gloss it is read differently, yet according to the Hebrews it is read that God frees those who trust in him. "A brother will not redeem"; as if to say: a brother will not redeem those who trust in him. And therefore first he shows that one is not helped against the punishment of sin by the help of friends, because the power of friends is small. And therefore one should not trust in the bodily strength of friends. Hence he says, "Those who trust in their own strength," namely that of their friends, or in their own special strength, because "there is a way that seems right to a man, but its end leads to death," Prov. 14. Likewise, those who trust in the strength of their riches are not freed from the punishment of sin by all these things, because Prov. 11: "Those who trust in their riches shall fall." For one should not trust in bodily or spiritual riches, but a man should seek his salvation as best he can. Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches." Nor can a person closely related to him, no matter how closely, redeem him, that is, free him from sin or from punishment. Ezek. 14: "If these three men, Noah, Daniel, and Job, were in its midst, they by their justice would deliver their own souls." But since a brother cannot redeem someone however closely related, shall a man redeem? No, because a man cannot snatch anyone from the hand of God, but God alone shall redeem them. And a man, namely Christ: a man, so that the price, that is, death, might have a place in him, and God so that he might have the power to redeem. Or, differently: "brother," that is, Christ, who is our true brother. Ps. 21: "I will declare your name to my brothers." Song 8: "Who will give you to me for a brother?" etc. If this one does not redeem, who else will redeem? As if to say: no one. "He will not give God his appeasement." Here he shows that they do not escape punishment on account of anything they do while they are in sin, because sinners need a twofold remedy on account of the twofold evil they incur, namely the offense against God and the debt of punishment. And therefore they need to appease God, which they themselves cannot do, because since they do not please God and are enemies of God, neither does he accept their offerings. Hence he says, "He will not give God his appeasement," because exterior things do not please God unless there is interior grace, which a mere man cannot give. Likewise, they need to be absolved from punishment; and this too a man cannot do. Hence he says, "Nor can he give the price of the redemption of his soul," namely, a mere man; and therefore he cannot free from punishment. Ps. 88: "What man is he who shall live and not see death, and shall deliver his soul from the hand of Hell?" But Christ, who is God and man, gave appeasement for us. Rom. 5: "When we were enemies, we were reconciled to God," etc. Likewise, the price of redemption alone: 1 Pet. 1: "You were redeemed from your vain manner of life," etc. Or, "he will not give," that is, he will not care to give appeasement and the price of the redemption of his soul, namely he who trusts in riches. And according to this the other reading can be continued, which says: "A brother," namely Christ, does not redeem, because they do not care to appease God through penance, because Christ does not help those who do not wish to help themselves. "And he shall labor." Here he shows that he will not escape through the failure of himself, because he is always punished. Hence he says, "He shall labor forever," that is, he shall be punished with eternal punishment. Mt. 25: "These shall go into everlasting punishment," because they did not wish to labor here. Ps. 72: "They are not in the labor of men." And because, as far as it was in them, they sinned forever, because they preferred sin to the law of God; and therefore they do not fear punishment, but would always wish to commit sin. "And he shall still live unto the end," that is, his life shall not fail in punishments. Job 20: "He shall suffer for all that he has done, yet he shall not be consumed."
[87264] "He shall not see." Above, the Psalmist showed that there is cause to fear on account of sin, because there is no remedy for escaping punishment; here, however, he treats of the evils that threaten them on account of their improvidence. And concerning this he does three things. First, he commemorates their improvidence regarding future evils. Second, he commemorates the evils that threaten, at "They shall leave to strangers." Third, he sets forth the hope in God by which he hopes to be freed from these evils, at "Nevertheless." Concerning the first he does two things. First, he shows their improvidence. Second, the cause of their ignorance, at "When he shall see." He says, therefore, that such a person to whom so many evils threaten "shall not see," that is, shall not consider "destruction," that is, his own damnation. For it belongs to the just to remember their last end, Sir. 7. But of these it is said, Dt. 32: "A nation without prudence and without counsel." And why do the unjust not provide for themselves? The reason is given in Eccl. 9: "This is the worst among all things that are done under the sun: that the same things happen to all." And therefore they do not consider what may befall them in the future. And therefore, "when he shall see even the wise dying"; but seeing bodily death, they do not consider their glory. Wis. 4: "They shall see the end of the wise man and shall not understand what God has designed for him." There is a difference between the foolish and the stupid. The foolish man is one who has human knowledge but does not consider eternal things; the stupid man is one who does not consider even present things. Or the foolish man is one who does not attend to present evils but to future ones; the stupid man is one who attends to them but does not avoid them. Hence he says, "The foolish and the stupid shall perish together." According to Jerome, there is a twofold cause of the contempt of the unjust: length of life, and the fact that they see the wise and the foolish die together.
[87265] "And they shall leave." Here he sets forth the evils that befall sinners. And first he sets forth the evils that occur in the present. Second, he sets forth the evils that will come in the future, at "Like sheep." Concerning the first he does two things. First, he sets forth the evils that occur in the present with respect to extrinsic goods. Second, with respect to intrinsic goods, at "When he was in honor." And he shows first what the wicked man loses through death. He says that he loses riches; hence he says, "They shall leave their riches to strangers." Jer. 17: "He has made riches, and not by judgment; in the midst of his days he shall leave them." And he says, "their own," as if possessed by themselves; or because he did not use them for the benefit of others. Phil. 2: "All seek the things that are their own." And he says, "to strangers," because often strangers, that is, those unrelated according to the flesh, receive their riches. Ps. 38: "He stores up treasure and knows not for whom he gathers it." Even if sometimes he leaves riches to his children, they are nevertheless strangers, as is said in Lk. 10: "That one is a neighbor who showed mercy to him." And it happens that children and grandchildren do nothing good for the dead; but two things remain for them of the things of the world: a tomb and human reputation. The second, at "Their dwellings." With respect to the first he says: they had houses and vineyards and chariots and many precious things. But what shall they have in death? In place of a palace they shall have a tomb, and this "forever," that is, until the day of judgment they shall dwell in their tombs. Or, from the fact that they build elaborate tombs, they believe they shall dwell in them forever; but they are deceived, because even the tombs shall be destroyed. Hence, although according to their opinion those tombs are their houses forever, yet it is not so. Jerome, however, has it differently: "Their inward parts are their houses forever," because a man has a twofold house: an exterior one, and this does not remain forever; and an interior one, namely the conscience, and this remains. Is. 38: "Set your house in order." Whether good or evil, it always remains. "Their dwellings." Here he shows that neither fame nor anything memorable of a man remains after death. The memorable things of a man are strong buildings; therefore he says, "their dwellings from generation to generation"; as if to say, they are built as if they will last forever; but they are deceived, because they are destroyed. Job 21: "Where is the house of the prince, and where are the dwellings of the wicked?" Mk. 13: "Do you see these great buildings? There shall not be left," etc. And he says "dwellings," because they do not remain in them for long. "They have called their names upon their lands"; as if to say: this is the intention of this building, that they might be named in their lands. Gen. 11: "Come, let us build a city and a tower, and let us make a name," etc. Sir. 40: "The building of a city establishes a name." Hence they call cities by their own name. And he says "their own," because the name of anyone does not extend much beyond his own land. And therefore it is foolish for a man to celebrate his name in his lands. Or, "they will call their names," that is, of the deceased, "upon their lands," by carrying food to their tombs.
[87266] "And man." Above, the Psalmist set forth the evils that threaten the wicked with respect to the loss of exterior goods; here, however, he sets forth those that threaten them from the corruption of interior goods. And concerning this he does two things. First, he proposes the evil of interior corruption. Second, he shows what follows from this evil, at "This is their way." It should be known that man is composed of a rational and a sensitive nature. According to his rational nature, man has a likeness to God and the Angels. Gen. 1: "Let us make man in our image and likeness." Ps. 8: "You have made him a little less than the Angels." But according to his sensitive nature, he shares in common with beasts. First, therefore, he sets forth the honor of man with respect to the fact that he has a likeness to the Angels; hence he says, "Man, when he was in honor." According to the Philosopher, honor is something more excellent than praise, because praise is ordered to something else, whereas honor is in and of itself. And he says "he was," namely like God. And from the fact that he possesses these things, he sets forth three things: first, that he does not consider these things, namely that he is like God. Second, that he declines into bestial ignorance and baseness. Third, that he falls into bestial acts. With respect to the first he says, "He did not understand," namely that he was made in the image of God, and that he was fit to possess heavenly things. Wis. 2: "Nor did they hope for the reward of justice, nor did they judge the honor of holy souls." With respect to the second he says, "He is compared to senseless beasts." Brute animals act from passion; and this is evident, because a dog immediately when it is angry, barks; a horse, when it desires, neighs; but this is not imputed to them, because they lack reason. If, therefore, a man immediately when he desires follows his passion, and when angry strikes, he is compared in his action to senseless beasts. Ps. 31: "Do not become like the horse and mule," etc. With respect to the third he says, "And he is made like them." For when the nature of brutes is inclined toward something, it uses passion in that way, and custom turns into nature. When a man, therefore, becomes accustomed to living according to passion, it already turns into nature; and therefore "he is made like them" through a habit aggravated by evil works. Jer. 5: "They are become like horses mad for females and stallions." And therefore the Philosopher says that a wicked man is worse than a wicked beast, because together with his malice he has an intellect to devise various evils.
[87267] "This is their way." Here he shows what follows from this evil that they have incurred, namely that they have become bestial; for someone could say that no evil follows from it. But it is not so. Rather, something else follows. And first he shows what follows with respect to them. Second, with respect to others. With respect to them he says, "This way," namely of following passions, "is a scandal to them," because they are interiorly disturbed. Ps. 68: "Let their table before them become a stumbling block." Likewise, they are also exteriorly disturbed, because they are punished and defamed. The Philosopher says: "The wicked are filled with repentance." With respect to others it follows that "afterwards they shall please with their mouth." And this is explained in two ways. In one way thus: after they are interiorly scandalized and do evil, they wish that others would follow them. And therefore they strive to please others, so as to draw them to sin. Prov. 1: "If sinners entice you," etc. In another way, it reproves simulation: as if to say, after they are already thus disturbed and follow evil, "they shall please with their mouth," that is, they strive to speak holy and smooth words. Mt. 23: "Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed sepulchres," etc., up to "and iniquity." The Gloss: "Those who simulate are worse than the openly wicked." But is this true? It seems not. Is. 3: "They have proclaimed their sin like Sodom." Jerome's Gloss: "A second plank of salvation is to sin in secret." It must be said that it is one thing not to publicize a sin, and another thing to simulate innocence; for to publicize sin is evil because it scandalizes others; but to simulate innocence in order to draw others to sin is a greater evil. And it is of these that he speaks here. Another reading has, "And with their mouth they shall bless God." And it is explained thus: although they are interiorly beasts, yet with their lips they outwardly bless God. Is. 29: "This people honors me with their lips," etc. Or, differently: they shall bless God for the evil things they have done. Jerome has, "After them their justices shall run"; as if to say: he did not understand, and was made like beasts, and from this they are scandalized, and so it happens because they wished to be beasts. Therefore, "after them," that is, in the end, they shall be devoured by beasts, that is, by demons; as if to say: they shall run after the demons in Hell.
[87268] "Like sheep." Here he sets forth the evils that will befall sinners after this life. And because he has already spoken of three evils -- namely, that they are like beasts, that they despise wisdom, and the third is that they trust in their own strength -- against the first he says: because these are like beasts, it is fitting that they be punished like beasts. Hence he says, "Like sheep they are placed in Hell." Sheep have no help from nature to defend themselves, and therefore they are exposed to slaughter. Ps. 43: "We are regarded as sheep for the slaughter." Because, therefore, the wicked in Hell are wholly exposed to punishments, they are like sheep. Jer. 12: "Gather them together like a flock for the slaughter." Likewise, sheep are shorn, and once shorn, they are killed; so the wicked are first shorn of their wool, and deprived or stripped of exterior goods, and afterwards killed in Hell. "Death shall feed upon them." Rev. 21: "Their portion is sulfur." Here, "Death shall feed upon them"; and he says "feed upon," because although death inflicts punishment, yet it does not totally remove them, but always preserves them for further punishment. Or "death," that is, the Devil -- Rev. 6: "His name is Death" -- "shall feed upon them," that is, shall lead them from pasture to pasture, that is, from punishments to punishments. Job 24: "From the waters of snow he shall pass to excessive heat." Another reading has, "Death shall be their shepherd." And he speaks thus: in this life they are like sheep destined for Hell, and the Devil is their shepherd. "And they shall have dominion." This is against what he said above, that the wise seem to die together with the foolish. Here he says that the just shall have dominion over them, namely over the wicked. Or the wise, who are called just, in the morning, that is, on the day of judgment, when they shall receive judiciary power. Mal. 4: "You shall trample the wicked when they are ashes under the soles of your feet." "And their help." This is what he said above: "and in the multitude of their riches," etc. As if to say: their help, which came from their friends and their riches, "shall grow old," that is, shall perish in Hell. Is. 10: "To whose help shall you flee?" Job 6: "Behold, there is no help for me in myself." "From their glory," that is, in proportion to their glory. Rev. 18: "As much as she glorified herself, so much," etc. "Nevertheless, he shall redeem my soul"; as if to say: the wicked have those things; but I shall be freed from them. And by what? Through the shedding of the blood of Christ. "He shall redeem from the hand of Hell," that is, from the hand of the Devil, under whom men were before the coming of Christ. Hos. 13: "From death I will redeem them." "When he shall receive me," that is, when he shall receive my soul. Heb. 2: "Nowhere does he take hold of Angels, but of the seed of Abraham."
[87269] "Do not fear." Above, the Psalmist showed what is to be feared in the world by man; here he shows what is not to be feared, namely the prosperity of the wicked. And first he admonishes that we should not fear on account of the prosperity of the wicked; second, he assigns the reason, at "For when he shall die." The prosperity of the wicked has two things: namely, abundance of riches and sublimity of glory. With respect to the first he says, "Do not fear when a man is made rich." With respect to the second, "and when the glory of his house is multiplied." And he says "man." Man consists of a twofold nature: namely, animal and rational. And sometimes it is taken for the one, sometimes for the other. Here it is taken for animality; as if to say: if an animal man is made rich -- for such men are often enriched. Job 21: "Why do the wicked live, are they exalted, and strengthened with riches?" Likewise, Job 12: "The dwellings of robbers abound." If you see these things, do not fear. There can be a twofold cause of fear. One, lest they rage against men; the other, lest the good be scandalized by this and fail in hope, according to Ps. 72: "My feet were almost moved (...). And I said: Therefore, without cause have I justified my heart"; as if to say: since God bestows so many goods upon the wicked, it seems that he does not care about us, according to Mal. 3: "He is vain who serves God, and what profit have we that we have kept his commandments?" With respect to the second he says, "and when the glory of his house is multiplied." Sir. 9: "Do not envy the glory and the work of a sinner." Ps. 36: "I saw the wicked," etc. "For when he shall die." Here the reason is assigned why the wicked are not to be feared if they become rich. First, because at some point they shall be deprived of all exterior goods; second, they shall also fail in all interior goods. The second is at "For his soul." Therefore he says, they are not to be feared, because God reserves greater things for you. But these things that are given to them are transitory. And he shows, first, that riches pass away, saying, "For when he shall die," namely the rich man, "he shall not take all things," that is, he shall be able to have nothing of all the things he had. Job 27: "When the rich man shall sleep, he shall take nothing with him." 1 Tim. 6: "We brought nothing into this world, and doubtless we can take nothing out." Second, he shows the failure of the glory of the sinful man: "Nor shall his glory descend with him," because then his glory ends with his flesh, and ignominy is reserved for him in Hell. Hos. 4: "I will change their glory into shame." Rev. 18: "She glorified herself," etc.
[87270] "For his soul in his lifetime shall be blessed; he will praise you when you do well for him." Here he sets forth, first, the failure of interior goods pertaining to the body; second, pertaining to the soul, at "And he shall enter." First, therefore, he shows that after this life the good of the body fails them; second, he shows that the good of virtue, if they had any, comes to an end. He says, therefore, "For his soul." Just as "man" is sometimes taken for the animal nature, sometimes for the rational, so "soul" is taken in two ways. Sometimes for the rational life, as in Dt. 6: "You shall love the Lord your God with all your heart, with all your soul." Sometimes for the animal life. Lk. 12: "My soul, you have many goods," etc. He says, therefore, according to this: "For his soul," that is, his animal life, "in his lifetime shall be blessed"; as if to say: whatever he has of riches and glory, all of it is in this life; and when this life ceases, his glory fails. And therefore he cannot bless his life except while he lives. Likewise, sinners sometimes praise God, or do works that are generically good; but if adversity threatens, their praise or good work ceases. And therefore he turns to God saying: O God, this one, namely the sinner, or someone existing in prosperity, "shall praise you when you do well for him," that is, when you give him the temporal goods that he loves. Prov. 10: "The blessing of the Lord makes rich." Jerome: "They will praise you when it is well with them," that is, men praise and serve the rich as long as they are supplied and prosper in riches; but if fortune changes, they change -- not only do they not praise, but they detract from them. "He shall enter." Here he sets forth the failure of spiritual goods. And first he shows the failure; second, he sets forth the order of arriving at this failure, at "Man." And first he sets forth the failure of guilt; second, of punishment. With respect to the first he says, "He shall enter," namely this sinner, so rich and whom all praise while it is well with him -- he shall enter, I say, "even to the generation of his fathers," namely by imitation, since he performs all the evils that his entire lineage committed. Mt. 23: "And you, fill up the measure of your fathers." Jer. 11: "They have returned to the iniquities of their earlier fathers." Or, "he shall enter," etc., because his fathers are wicked and are in Hell, and he shall go there. With respect to the second he says, "And even to eternity he shall not see the light." Because since here in his eternity, namely in his life, he did not wish to follow the light of reason, therefore he shall not see the light for eternity. Job 15: "He does not believe that he can return from darkness to light." Mt. 25: "Cast the unprofitable servant into the outer darkness," etc. And in what order? Because when he was endowed with the light of reason, as a man placed in honor, he did not wish to be ruled by that light; he was made like senseless beasts, and therefore, since he acts like the beasts, he must be consigned to slaughter.
Commentary on Psalm 49
[87271] Above, the Psalmist invited the nations to trust in God; here he instructs them in the worship of God. The title: "A Psalm of Asaph." This Asaph was one of those placed over the singers of the people, and over those who sang and praised with cymbals, as is said in 1 Chr. 13 and 16 and 25. And it is called a Psalm of Asaph because it is sung by the ministry of Asaph. And it is fitting to the mystery, because Asaph is interpreted as "synagogue," and thus the person of the synagogue is read here. Where, instructed concerning sacrifices, he proposes two things about the worship of God that precede the divine judgment; and this is the first. The second is the disputation of God with the people concerning his worship, at "Hear, O my people." Before the judgment there will be three things: the citation of the judge, the coming of the judge, and the preparation. First, therefore, he sets forth the citation; second, the coming, at "Our God shall come manifestly"; third, the preparation, at "A fire before his sight." Concerning the first he does three things. First, he shows who the summoner is; second, who are summoned, at "And he called"; third, in what order they are summoned, at "Out of Zion." He who summons is great, because he is the God of all, even of gods. Hence he says, "The God of gods, the Lord, has spoken." First, therefore, he is commended for the excellence of his nature, because the God of gods, not an Angel. Jerome has, "the mighty God." But are there many gods? 1 Cor. 8: "For indeed there are many gods and many lords." For "God" is said in three ways: namely, by nature -- and this is but one God. Dt. 6: "Hear, O Israel, the Lord your God is one." Likewise, by participation, and these are many. 1 Cor. 8. Likewise, by designation and opinion, such as idols and stars, Venus and Saturn. Ps. 95: "All the gods of the nations are demons." But certain ones can be called gods in four ways. In one way, by union; and thus Christ alone is called God. Jn. 20: "My Lord and my God." Others by the grace of adoption. Ps. 81: "I said, you are gods," etc. Some by participation in divine power in working miracles. Ex. 7: "I have made you the god of Pharaoh." Others by ministry, as judges. Ex. 22: "You shall not detract from the gods." Likewise, he is commended for his governance, when he says, "The Lord has spoken." He spoke interiorly through inspiration. Ps. 84: "I will hear what the Lord God speaks in me." Likewise, by exterior speech. Heb. 1: "In these last days he has spoken to us," etc. "And he called the earth," namely the whole earth, that is, all the inhabitants of the earth. Hence those summoned are not only some in the middle of the world, but "from the rising of the sun to its setting." Mk. 16: "Going into the whole world," etc. Jer. 16: "The nations shall come to you from the ends of the earth and shall say: Surely our fathers possessed falsehood," etc. The order of the calling is set forth when he says, "Out of Zion is the beauty of his comeliness"; as if to say: this calling began in Zion. Is. 2: "Out of Zion shall go forth the law," etc. For the apostles, when they received the Holy Spirit, were in Zion, and then they were made strong to go throughout the world. Out of Zion, therefore, where the apostles were, began to be spread abroad the beauty of his comeliness. But Christ indeed began to some extent to be made known; but his beauty was not seen, because he was surrounded with weakness, because "we saw him the last of men, a man of sorrows," as is found in Is. 53. But after the Passion, his power and authority appeared.
[87272] "God shall come manifestly." Here he treats of the coming; and he says two things about the second coming, against two things that were present in the first. In the first coming, God came hidden in the weakness of humanity. Ezek. 32: "I will cover the sun with a cloud." And Is. 45: "Truly you are a hidden God." But then he will be manifest. Rev. 1: "Behold, he comes, and every eye shall see him." 2 Thess. 2: "Whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming." Likewise, in the first coming he showed meekness. Is. 53: "As a lamb before its shearer, he was led." Hence he said nothing before the princes and priests, nor before Pilate; but then he will not be silent, but will speak. Is. 42: "I have been silent, I have always been quiet, and I have been patient" -- in judgment, when I was being judged, when I was tolerating the wicked -- "but I will cry out like a woman in labor." And he says "our"; as if to say: this God who comes is none other than ours, outside of whom there is no salvation. Jerome begins the verse: "Out of Zion, perfect in beauty, God shall appear"; as if to say: God shall appear out of Zion, which is perfect in the beauty of the Holy Spirit. With respect to the first he adds, "God shall come manifestly." With respect to the second, "A fire shall burn before his sight." Here he sets forth the preparation of the one who comes. Princes have their insignia and swords carried before them. Rom. 13: "He does not bear the sword without cause"; as if to say, because they have the power of judging. So before Christ shall precede signs of vengeance and ministers of the judge. First, therefore, he sets forth the signs and instruments of vengeance. Second, he shows the power with respect to the ministers, at "He has called." The instrument of divine judgment is twofold. One is principal, on the part of the punishing fire; and the other on the part of the whole creation fighting against the senseless. Wis. 5. With respect to the first he says, "A fire shall burn before his sight." Literally, fire shall precede before him, as is found in Heb. 10, because a consuming fire shall burn and purge the surface of the earth, and shall purge whatever needs purging in the good, and finally shall cast the wicked into Hell. Or the fire of a remorseful conscience. Is. 50: "Walk in the light of your fire." With respect to the second he says, "And round about him a mighty tempest," which shall arise from the agitation of all the elements before the judgment. Lk. 21: "There shall be signs in the sun," etc., and the agitation shall be so great that even the powers of heaven shall be moved. The tempest, that is, the indignation, shall be round about him, that is, in the saints who shall be around him. Is. 3: "To punish sinners." Job 27: "Want shall seize upon him like water." Prov. 1: "When sudden calamity comes."
[87273] "He has called heaven from above," etc. Having set forth the coming of the judge to judgment and the preparation of the judge with respect to the instrument of punishment, here he sets forth the preparation for the judgment with respect to the ministers. And first he treats of the attendance of the ministers; second, of the office of the Angels, at "Gather together"; third, of the office of the apostles, at "It shall be announced." In the first part, mention is made of heaven and earth. And this is understood in two ways. In one way, it is understood by metonymy, the container for the contained, so that by "heaven" he designates the saints who are in heaven, and by "earth" he designates men who are on earth; and all of these are called to judgment. And this is the second calling, because above he said, "And he called the earth," because that calling is the calling to faith, to which all are called, good and bad. Mt. 13: "The kingdom of heaven is like a net cast into the sea," etc. But this second calling is for separating, because "they chose the good into their vessels, and cast the bad forth." And therefore he says, "to discern his people," by the separation of the good from the bad. Mt. 25: "He shall separate the sheep from the goats." Ps. 42: "Judge me, O God, and distinguish my cause." But the heavens are called differently from the earth; because heavenly men are called for this purpose as judges. Mt. 19: "You who have left all things," etc., up to "the tribes of Israel." The earthly are called to be judged. Joel 3: "I will gather all nations and bring them down into the valley of Jehoshaphat." Or, "he called heaven," that is, the heavenly, that is, the just, to their reward. Dan. 12: "The learned shall shine like the brightness of the firmament," etc. "And the earth," that is, the earthly, that is, the wicked, to punishment. There can also be another sense, so that heaven and earth stand for the corporeal creatures themselves; and thus they are called by way of testimony or assault against the unfaithful, because in them the wicked were able to perceive from heaven and earth. Job 20: "The heavens shall reveal his iniquity, and the earth shall rise up against him," namely against the sinner. Or, "he called heaven from above," to give up the souls of the saints which it holds, and the earth, to give up the souls of the wicked which it holds in the depths. And with this the reading of Jerome agrees, which says, "Gather to me all my saints"; as if to say: for this purpose he calls, to present his saints. "Gather to him his saints." This is the office of the Angels, namely to gather the elect at the judgment. Mt. 24: "He shall send his Angels," etc. And this is the voice of the prophet Daniel to the Angels sent for ministry. For his saints are those who order the covenant above sacrifices. The word "above" is taken in two ways. In one way, as designating the order of the material cause; and then the sense is, "above sacrifices," that is, who made a covenant with God concerning sacrifices to be offered. And he made mention of sacrifices for two reasons. First, because the following disputation will be about sacrifices. Second, because the disputation at the judgment will be only with the faithful, who will be judged. And these are those who made a covenant with God in sacrifices. In another way, so that "above" denotes excess. And thus it must be said that by "covenant" is understood the New Covenant, which surpasses; hence the sense is, "above sacrifices," that is, who prefer the New Covenant to the sacrifices of the Old Covenant. Or the covenant promised by God; and thus, "above sacrifices," that is, who consider the goods promised by God as greater than all our merits. Rom. 8: "The sufferings of this time are not worthy to be compared," etc. Or by "covenant" the soul has a pact with justice, mercy, faith, and such things. Hos. 2: "I will espouse you to me in faith." And thus they are "above sacrifices," that is, who prefer spiritual goods of this kind to bodily sacrifices. Hos. 6: "I desire mercy and not sacrifice." Or, "who order the covenant," etc., that is, who in the sacrifices they offer to God have regard for the covenant of God, because some refer the good things they do to something else, so that they may be gathered into it. 1 Cor. 10: "Do all things for the glory of God." "The heavens shall announce." The office of the apostles is to announce, and these are designated by the heavens. Hence the "heavens," that is, the apostles, "shall announce the justice of God." And they are called heavens because they are eminent above all the choirs of the saints, and they illuminate the whole Church. Ps. 18: "The heavens declare the glory of God." They shall announce, moreover, "that God is the judge," by instructing through doctrine. Acts 10: "He it is who was appointed by God to be judge of the living and the dead." They instruct, therefore, about the future judgment. 2 Cor. 5: "We must all be manifested before the judgment seat of Christ." In another way, they shall announce by promulgating the sentence against the wicked by the authority of the judge, when they shall sit upon twelve thrones, as is said in Mt. 19.
[87274] "Hear." Here he treats of the disputation of the judgment. In the disputation of the judgment three things are necessary. One is required on our part. Another on the part of God. The third is the disputation itself. On our part there is required hearing, not only exterior and bodily with respect to things heard bodily, but also interior. Sir. 6: "If you love to hear," etc. And therefore he says, "Hear," that is, attend even interiorly. Mt. 13: "He who has ears to hear, let him hear." "My people," because he who is not of his people does not hear him. Jn. 6: "Everyone who hears from my Father." Likewise, Jn. 8: "Therefore you do not hear, because you are not of God." On the part of God there is required speech and testimony; and therefore he says, "and I will speak; O Israel, and I will testify to you." Now there is a twofold speech of God. One is exterior, through preachers. Heb. 1: "In times past, God spoke to the fathers through the prophets." The other is interior, through inspiration. Ps. 84: "What the Lord God speaks in me," etc. Likewise, testimony is twofold. One is through miracles. Jn. 5: "The works that I do give testimony of me." The other is through witnesses. Is. 44: "You are my witnesses." Acts 1: "You shall be witnesses to me," etc. And thus these can be the words of Christ instructing the people. "Hear, O my people, and I will speak; O Israel, and I will testify to you" through miracles. Jn. 5: "The works which my Father gave me to accomplish." Likewise, Jn. 5: "Search the Scriptures." And therefore, I will speak through miracles and through Scriptures, that is, it will be apparent that I speak the truth and that I am true through the Scriptures. And what shall I testify? "I am God, your God," namely singularly. Ex. 20: "I am the Lord." And he says "am," on account of eternity, because he does not decline either into the past or into the future. And he says, "your God," because of the seed of Abraham. Rom. 9: "From whom Christ is according to the flesh."
[87275] "I will not reprove you for your sacrifices." Here he treats of the disputation itself. And concerning this he does three things. First, he rejects the old sacrifice. Second, he introduces the new sacrifice, at "Offer to God." Third, he repels the wicked from this sacrifice, at "But to the sinner." Sacrifices are professions of faith; and therefore, being about to set forth concerning the worship of God, he first sets forth concerning faith in the one God. And first he proposes his intention; second, he assigns the reason. He says, therefore: I will come and judge, and "I will not reprove you for your sacrifices," which you have not omitted. But on the contrary: whoever at that time would have omitted them would have erred; but for every error one will be brought to judgment, as is said in Eccl. 12. It must be said that a man is reproved when he does not do the will of his superior. But the will of God is your sanctification, 1 Thess. 4. Now these sacrifices do not contribute to your sanctification; and therefore they are not willed by God in themselves, but insofar as they are signs of something else. And therefore Hos. 6 says: "I desire mercy and not sacrifice." And insofar as they are signs of interior virtue, [men] are properly reproved for the virtues they did not practice, not for the sacrifices. He makes the reason clear, first on their part; second, on his own part. Hence he says, "Your holocausts are always in my sight"; as if to say: I will not reprove you for sacrifices, because you are ready to offer carnal sacrifices, because they gladly offered sacrifices on account of the fact that they delighted in them at banquets. Is. 22: "Behold, joy -- to sacrifice victims," etc. Or, differently: "I will not reprove you for sacrifices," namely carnal ones, because "your holocausts," namely spiritual ones, "are always in my sight," that is, they please me. And these are, as Gregory says, when everything is offered to God, namely when one offers oneself and all that one has, and thus spends it in the service of God. On the part of God he makes the reason clear when he says, "I will not accept calves from your house." The reason I will not reprove you for sacrifices is that what I do not principally seek, I do not principally reprove. There were two principal sacrifices: the calf and the goat. Lev. 4. And he shows that he does not accept these two, that is, approve them, from the house of carnal men: "From your flocks," namely carnal ones, "I will accept," that is, approve, "goats." Mic. 6: "Can the Lord be appeased with thousands of rams?" "For all the beasts of the forests are mine." He proves what he said, namely that he approves neither calves nor goats, and that if he were in need, he would not accept them from their house. No one asks for something that is in his own power; but all things that they offered were in the power of God. Three things were offered in the Old Covenant: four-footed animals, birds, and fruits, namely first-fruits and bread. With respect to the first he says, "All the beasts of the forests are mine." Four-footed animals are divided into two kinds: some are wild and some domestic. And although wild animals were not offered, yet he enumerates them to make it more apparent that even the domestic ones are his. Mystically, moreover, various kinds of persons can be designated by these animals. Hence he says, "wild beasts," that is, unbelievers; "beasts of burden," that is, the faithful; "oxen on the mountains," that is, the apostles -- all are mine. With respect to the second he says, "I know all the birds of heaven," that is, these are subject to my providence. By these birds the holy Angels are understood, who are a likeness. With respect to the third he says, "And the beauty of the field is with me," that is, whatever is beautiful in them serves me. Or, "the beauty of the field is with me," because I am everywhere. And [it says] "is," because I always am, without past or future. "If I should be hungry, I would not tell you." He concludes through an impossibility: if I needed them, I would not tell you, that is, I would not ask them of you. Why? "Because the world is mine and its fullness." Ps. 23: "The earth is the Lord's," etc.
[87276] "Shall I eat?" Above, the Psalmist, in the person of the Lord, assigned the reason why the Lord will not accept goats, even if he were in need; here, however, he shows that he has no need. It should be known that in the law it is commanded that the flesh of holocausts be burned and that the blood be poured out at the base of the altar. And someone could suspect that God delighted in the blood and flesh of those animals. This was also the opinion of the pagans, that their gods delighted in the odors of flesh and the pouring out of blood, as Augustine says. And the Lord says that he does not delight in these things, which do not please in themselves. And therefore he says, "Shall I eat the flesh of bulls, or shall I drink the blood of goats?" As if to say: no, because I have no need, nor do I take delight in them, because I delight in those things which are in themselves the food of God. But the food of God is other than the flesh and blood of animals; for the food of God is that which is the food of all the saints. Lk. 22: "I dispose to you, as," etc. And thus the nourishment of the saints and of God is the same. But the saints are nourished by the very love of God; and thus God is nourished in the enjoyment of himself. Tob. 12: "I use invisible food and drink that cannot be seen by men."
[87277] "Offer to God." Here he shows what that sacrifice is which God accepts. And first he shows what God accepts from man. Second, what he gives in return. The Lord requires two things from man. First, the sacrifice of praise. And praise is called a sacrifice because sacrifice is nothing other than a profession of interior devotion and faith; for through sacrifice we acknowledge God as the creator of all things. 1 Chr. 29: "All things are yours, and what we have received from your hand we have given to you." Augustine, in the book On Christian Doctrine, says that no sign is as expressive and as signifying the intention of the heart as the word, and exterior faith; and devotion cannot be better expressed than through the devotion of praise. And thus praise is more acceptable to God than the killing of animals. Heb. 13: "Through him let us offer the sacrifice of praise always to God." Hos. 14: "We will render the calves of our lips." Second, the Lord requires that one pay one's vows to the Most High. And therefore he says, "And pay your vows to the Most High." Praise is a sacrifice to God insofar as it is a sign of interior devotion, because praise signifies that a man offers his mind to God; and this is what God wills to be rendered to him, and this is the vow, and thus the vow is an act of worship. Is. 19: "They shall worship him with sacrifices and offerings, and they shall make vows to God and pay them." Eccl. 5: "If you have vowed anything to God, do not delay to pay it."
[87278] "And call upon me." Here the Lord sets forth what he will give in return to those who worship him. And first he shows what the saints suffer. Second, what they do in tribulations. Third, what they receive from God. Fourth, what they render to God in return. He says, therefore, that by the fact that someone pays his vows, he is nevertheless afflicted. Ps. 68: "My enemies persecute me unjustly." And the reason for this is that unless the just were afflicted in this world, many would serve God not for his own sake but for the sake of prosperity. Second, he shows what they do in the time of tribulation, because they must call upon him: "And you shall call upon me." What shall God do for him? He shall free him: "I will deliver you." Ps. 119: "When I was in tribulation, I cried to the Lord," etc. And afterwards, once freed, he must honor God: "And you shall honor me."
[87279] "But to the sinner God has said." Here he bars certain ones, namely sinners, from the sacrifice of praise; and he sets forth three things. First, human perversity. Second, God's patience. Third, he threatens divine severity. Human perversity consists in this, that they say good things and do evil; and therefore he shows how they are unworthy to speak good things. Now there is a twofold good: one is the instruction of morals, the other is formation for the praise of God. He says, therefore: you, namely my people, "offer to God the sacrifice of praise," etc. "But to the sinner God has said," that is, by God's preordination it is fixed that it is unjust for him to say good things and do evil. And he said this because it is impressed in the minds of all, even of sinners. And what did he say? "Why do you declare my justices?" Rom. 2: "You who preach not to steal, do you steal?" But does one who is in the state of mortal sin commit mortal sin when he preaches or teaches? It must be said that his sin is either public or hidden; and if hidden, it is either from contempt and without penance, or with penance. It must be said, therefore, that if someone is in public sin, he should not publicly preach or teach. And I say "public," because if the sin is not public, he could with charity privately admonish his brother concerning a sin even lesser than his own hidden sin, yet admonishing himself as well. But if he is in hidden sin and without penance, then he provokes God, because he simulates. Prov. 11: "The dissembler deceives his friend with his mouth." And it is of these that he speaks here, as the Gloss of Augustine says: "Let the tongue, which the conscience contradicts, not presume to praise." But if the sin is hidden and he grieves over it, he does not sin by preaching or teaching, even if he speaks publicly against that sin, because by detesting the sins of others he also detests his own. "And you take my covenant in your mouth." "Justice" refers to instruction; "covenant" refers to the praise of faith. Sir. 15: "Praise is not seemly in the mouth of a sinner," because the name of God is most holy; and therefore it is unfitting for it to be taken up by sinners, as if usurped. Prov. 26: "As a lame man has fine legs in vain, so a parable is unseemly in the mouth of fools." "But you have hated discipline." Here he shows the evils that sinners commit. And they commit two evils: the first is that they hate divine correction. Hence he says, "But you have hated discipline." This correction of morals is accomplished through difficult things. Heb. 12: "All discipline for the present indeed seems not to be of joy, but of sorrow." The wicked hate this. Heb. 12: "If you are without discipline," etc. Ps. 118: "Goodness and discipline," etc. Amos 5: "They have hated him who reproves in the gate." You, therefore, do not wish to be corrected by others when you sin daily, "and you have cast my words behind you," by which you are formed for doing well and meriting. Such words should be held in reverence. But these, namely sinners, do not receive them nor consider them. Ezek. 33: "They hear your words and do not do them, because they turn them into the song of their mouth." Or, "you have cast them behind you," that is, you have regarded them as nothing, so that you do not even consider them. "If you saw a thief, you ran with him." Here he sets forth the malice of sinners with respect to the commission of evil. But a little earlier he showed their defect with respect to the desertion of good, when he said, "But you have hated," etc. And first he sets forth their wickedness with respect to evil works; then with respect to evil words. He says, therefore, "If you saw." Where it should be known that these words are proposed in the person of God to the sinner who announces and preaches the justice of God. And they are especially suited to prelates and teachers, who do not easily fall into sin themselves, but consent to others who sin, and these things are turned against them. Rom. 1: "Not only those who do these things are worthy of death, but also those who consent," etc. 1 Sam. 2: "Eli was punished because he did not correct his sons." Therefore he reproves them for this. And he touches on two things, namely theft and adultery. With respect to the first he says, "If you saw a thief" brought before you for judgment, "you ran with him," not correcting him. Is. 1: "Your princes are faithless." Likewise, "with adulterers you placed your portion," because you do not correct adulterers, but flatter them and cover for them and support them when they come to your notice. Jer. 9: "They are all adulterers." But spiritual theft is when from the words of Sacred Scripture a corrupter steals the true meaning; and thus seeing someone corrupt and conceal the true meaning, and you consenting, you run with him. Jer. 23: "Behold, I am against the prophets who steal my words." Spiritual adultery is when words are twisted to another sense or to another end; for example, if someone preaches for gain or seduction. 2 Cor. 2: "We are not, as many, adulterating the word of God."
[87280] "Your mouth." Here he treats of the sin of the mouth, which is aggravated in two ways. First, from circumstances. Second, from the condition of persons, at "Sitting." Concerning the first he does two things. First, he sets forth the aggravating conditions, namely frequency. Another is deceit. Frequency: because if someone occasionally commits some sin, it is in some way tolerable. Or if from a slip of the tongue he says something disordered, it is more easily borne. Jas. 3: "If anyone does not offend in word, he is a perfect man." But if someone fills his mouth with curses, then it proceeds from his own malice; for from the abundance of the heart the mouth speaks, Mt. 12. Ps. 13: "Whose mouth is full of cursing," etc. The sin of the tongue is also aggravated by deceit or fraud. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." And therefore he says, "And your tongue contrived deceits," that is, composed them and, as it were, as a teacher arranged deceits so that his words might be pleasing. Prov. 12: "A witness who is hasty contrives words of falsehood." "Sitting, you spoke against your brother." Here he shows how the sin of the tongue is aggravated by the condition of persons. And first, by the condition of the speaker; second, by the condition of the one spoken against; third, by the condition of the hearers. He says, therefore, "Sitting." It sometimes happens that someone says a bitter word when he is moved and provoked; and this is somewhat tolerable. But when someone with a calm heart, unprovoked, says evil things, this is wicked and detestable. And therefore he says, "sitting," namely at ease. Ps. 68: "Those who sat in the gate spoke against me." From the person of the one spoken against, the sin is aggravated: because if he were speaking against a wicked person, it would be different. But he says, "against your brother." Jer. 9: "Let everyone guard himself from his neighbor." "And against the son of your mother you set up a scandal." Here he shows how the sin is aggravated on the part of those who are scandalized by it, namely the hearers. And therefore he says, "you set up a scandal," namely of others, against your brother. And what he says, "the son of your mother," shows that little ones still nursing are called sons of their mother, and the lowly are scandalized by the evil words that he speaks. "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.
[87281] "Understand these things, you who forget God." Here he exhorts sinners to consideration. And first, to considering the severity of God. Second, he shows what is acceptable to God in sacrifices. First, therefore, he exhorts to understanding. Hence he says, "Understand these things, you who forget God," namely, consider the things that have been said. And this is necessary, because you have forgotten God. Dt. 32: "You have forgotten God your creator." Second, what he means by "understand": "Lest he seize you," namely the Devil, "and there be no one to deliver," namely from his power. When the Devil seizes for the punishment of Hell, there is no one who delivers. Sometimes he seizes unto sin, and God delivers the sinner. Ps. 90: "He shall deliver him." That he does not deliver from the power of the Devil unto punishment is not from impotence, but from his justice he does not will it. "The sacrifice of praise shall honor me." Here he concludes what is acceptable to God in sacrifices. And he shows a twofold fruit in them. One fruit is on the part of God, that his excellence may be manifested; and this is done through the sacrifice of vocal praise. 1 Cor. 10: "Do all things for the glory of God." The other fruit is on our part, namely true salvation. Hence he says, "And there is the way by which I will show him the salvation of God," that is, unto seeing God. Is. 52: "They shall lift up their voice; together they shall praise." Jerome has, "And he who walks in an orderly manner, I will show him the salvation of God"; as if to say: two things are necessary for salvation, namely the sacrifice of praise and that you walk in an orderly manner.
Commentary on Psalm 50
[87282] In the preceding Psalms of this decade, the Psalmist seems to have treated of those things that pertain to the state of the kingdom, whose glory he described and to which he invited others. But now, because the glory of this kingdom has been impeded by sin, he treats of the abolition of sin. Here two things must be considered. First, that in the order of the Psalms, this Psalm is the fiftieth, and this is the jubilee number, as is said in Lev. 27, in which the remission of all debts was made. Hence this number is fitting for this Psalm, in which he treats of the full remission of sins. Similarly, as regards the penitential Psalms, this one is placed fourth, and fittingly so: for the first pertains to contrition of heart; hence it says, Ps. 6: "Every night I will wash," etc. The second pertains to confession of mouth, Ps. 31: "I said, I will confess," etc. The third pertains to satisfaction; hence it says, Ps. 37: "I am afflicted," etc. But this fourth pertains to the effect of penance. In it is shown how penance restores a person to perfection; and therefore, among all the others, this Psalm is most frequently used in the Church, because this one solely implores mercy, and thus obtains pardon; and this is easy and can be fitting for anyone. In the other six penitential Psalms, there are certain heavy things, such as Ps. 6: "Every night I will wash my bed." And Ps. 101: "I ate ashes like bread," etc., which cannot be fitting for everyone. The title is as follows: "A Psalm of David, when Nathan the prophet came to him after he had gone in to Bathsheba." This history is expressly found in 2 Sam. 11 and 12, when David was in prosperity, saw a woman washing herself, and desired her, and committed adultery, and had her husband killed. And this displeased God, and Nathan the prophet was sent to him and brought him to the detestation of his sin under the likeness of a lost sheep. And David said, "I have sinned against the Lord." And his sin was forgiven. And this is the subject matter of this Psalm, namely the forgiveness of sin. But it should be known regarding the title of this Psalm that David in other Psalms speaks about others -- as in Ps. 21, "O God, my God," he speaks foretelling the Passion of Christ; and so in various Psalms he speaks about various things -- but this Psalm he composed for his own sake. In it he shows the guilt he committed, made manifest to the world, and similarly the pardon; and thus is fulfilled what the Lord said, 2 Sam. 12: "You did this in secret, and I will make it manifest." The reason for this manifestation is the divine mercy; for this manifestation is useful to the just, so that they may not presume on their own justice, because if David, after so many victories, after the gift of the Holy Spirit, after such great familiarity with God and prophecy, sinned, how much more should we, who are fragile and sinners, be on guard? 1 Cor. 10: "Let him who thinks he stands take heed lest he fall." Also, it is useful to sinners, so that they may not despair. Prov. 24: "If you despair, having fallen, in the day of anguish your strength will be diminished"; for David, after homicide and adultery, recovered the grace of prophecy. The manner of speaking in the title should be noted: "when he came" -- here he designates the pardon, which is treated in the Psalm, because through Nathan the Lord heard him and transferred his sin. But when it says, "when he went in to Bathsheba," the guilt is designated. Here two things are shown. First, that he names the guilt when he says, "and he went in." Ps. 11: "The words of the Lord are chaste words." Also, though he had committed two sins, namely adultery and homicide, Scripture named only the adultery. And this for two reasons. First, to designate that in scrutinizing and publicizing the sins of others, we should not be ready but very sparing. Prov. 24: "Do not lie in wait to seek wickedness in the house of the just"; and this is signified in Mt. 25, where the Lord enumerates the merits of the good diligently but passes over the demerits of the wicked. Also, it should be noted that when someone commits two sins and one is done for the sake of the other, one passes into the species of the other; just as one who commits theft in order to fornicate is called a fornicator rather than a thief. Now this Psalm is divided into two parts. First, he implores mercy; second, he promises amendment, at "I will teach the unjust." Regarding the first, he does two things. First, he asks for the relaxation of guilt; second, he asks for the restoration of holiness and grace, at "because my iniquity." He therefore first asks for the mercy of God, when he says, "Have mercy on me, O God." Here it should be known that, as is said in Prov. 14, "Sin makes peoples wretched." For just as one is not truly happy who abounds in riches, enjoys pleasures, and excels in honors, but rather one who enjoys God, so one is not wretched who is poor, miserable, weak, and infirm, but rather one who is a sinner. And therefore this man, who is a sinner, says, "Have mercy on me, O God," you who have mercy on all and hate nothing of what you have made, Wis. 11. And according to the apostle, "have mercy on whom you will," Rom. 9: "I will have mercy on whom I will." Therefore, if it is subject to your will to have mercy, "have mercy on me," namely a sinner. He does not wish to contend, he does not seek to argue, but takes the short way: "have mercy." Also, he does not allege a cause for mercy, not the services he rendered to God, not the dangers he endured for him, but implores only the mercy of God; hence he says, "according to your great mercy." Dan. 9: "Not in our justifications do we prostrate our prayers before your face, but in your many mercies." And it should be noted that one can hope for divine mercy for a double reason. One reason is from the consideration of the divine nature; the other reason is from the consideration of the multitude of its effects. First, therefore, he shows that he hopes for the mercy of God from the consideration of the divine nature, because it is proper to the divine nature that it is goodness itself. Hence Dionysius says that God is the very substance of goodness. And Boethius in his work On the Trinity says the same. Hence this mercy of God is nothing other than goodness directed toward dispelling wretchedness. Therefore, when I consider that it is proper to goodness to dispel wretchedness, and that God is goodness itself, I confidently have recourse to mercy. And it is called great in its incomprehensibility, by which it fills all things. Ps. 32: "The earth is full of the mercy of the Lord." And it has a place in all things: for the just have preserved their innocence on account of the mercy of God. Augustine: "Lord, I attribute to your grace the evils I have not committed." Also, sinners have been converted to justice on account of the mercy of God. 1 Tim. 1: "I have obtained mercy." Also, those existing in sin have experienced the mercy of God. Lam. 3: "The mercies of the Lord are many; for we are not consumed." Also, it is called great in its sublimity, because "his mercies are above all his works"; for mercy does not signify in God a passion of the soul, but goodness directed toward dispelling wretchedness. Also great in its duration. Is. 54: "With everlasting mercy I have had compassion on you." Also great in its power, because it made God become man, brought God from heaven to earth, and made the immortal one die. Eph. 2: "But God, who is rich in mercy." Also great in its effect, because from every wretchedness a person can be raised through mercy. Ps. 85: "Your mercy is great upon me, and you have forgiven the wickedness of my sin" (Ps. 31). And therefore I confidently ask: "Have mercy on me, O God." The other reason is that in all things from the beginning of the world I have found the effects of your mercy. And therefore he says, "and according to the multitude of your mercies, blot out my iniquity"; as if to say: have mercy on me, according as you have had mercy in many ways and on diverse people. Hence Is. 63 says: "I will be mindful of the mercies of the Lord." Ps. 24: "Remember your mercies," etc. "Blot out my iniquity." Here he sets forth the effect of having mercy. Nathan said, 2 Sam. 12: "The Lord has taken away your sin," etc. And so he was secure about pardon; but he wished the sin to be totally eradicated. Now a twofold effect of sin remains: namely, the debt of punishment and the stain on the soul. First, therefore, he asks for the removal of the debt of punishment; and therefore, "wash me yet more from my iniquity." It should be known that in Jer. 17 it is said that the sin of Judah was written with an iron pen, with a point of diamond; in the likeness of a judge who writes the offense, which is preserved written for as long as he has the intention of punishing; but if he puts aside this intention, he does not preserve the record. And so it is said to be written with a diamond pen when the sin is not blotted out. And this is what he says, "blot out my iniquity," that is, do not impute my iniquity to me for punishment. Is. 43: "I am he who blots out your iniquities." Also, ibid. 44: "I have blotted out your iniquities like a cloud, and your sins like a mist." "Wash me yet more." Here he asks for the removal of the uncleanness of guilt. A person who has a well-disposed mind abhors the uncleanness of guilt more than the severity of punishment; and therefore he says, "wash me yet more"; as if to say: I ask that you blot out the punishment; but more than that, I ask that you cleanse the stain. Or, "wash me more" than I understand. Rom. 8: "For we do not know what we should pray for as we ought." Eph. 3: "He who is able to do all things more abundantly than we ask or understand." Two things are necessary for removing the stain: namely, a preceding washing and a following cleanliness. In bodies, washing is done through water; and so, according to the Gloss, through water the Psalm prefigures the power of Baptism, by which God was going to forgive sin. Ezek. 36: "I will pour upon you clean water," etc. Zech. 13: "There shall be a fountain open to the house of David for the washing of the sinner and of the unclean woman." And although Baptism had not yet been instituted, nevertheless the power of God that washes was present in Baptism. Therefore, "wash me from my iniquity." Jer. 4: "Wash your heart from wickedness, O Jerusalem, that you may be saved." I also ask that "you cleanse me from my sin," because no one is cleansed except by you. Job 14: "Who can make clean that which is conceived of unclean seed?" Sir. 34: "Who shall be cleansed by the unclean?" And he says two things: namely, "iniquity" and "sin." Iniquity is contrary to justice; but sin is contrary to purity; and this is the adultery. And so there was iniquity insofar as he harmed another through homicide; but sin was through the adultery by which he defiled himself.
[87283] "Because." Here he confesses his guilt. And first, he confesses the guilt. Second, he shows this confession to be acceptable to God. First, therefore, he confesses the guilt. Second, he aggravates the guilt, at "against you alone have I sinned." Third, he demonstrates its origin, at "behold indeed." He therefore recognizes his guilt, saying, "because my iniquity." Some do not recognize their sins for three reasons: because reason is weighed down by the gravity of sin. Prov. 18: "When the wicked man comes to the depth of sins, he scorns." Ps. 39: "My iniquities have overtaken me, and I was not able to see." Also, because they do not remember. Eccl. 5: "He has forgotten his delights." Also, because of the flattery of men. Ps. 9: "The sinner is praised in the desires of his soul." And therefore, because others praise him for his sins, he himself does not recognize them. But happy is he who recognizes his sin, as David did. Prov. 14: "The heart knows the bitterness of its soul; in its joy no stranger shall intermeddle." As to the second, he says, "and my sin is always before me." Some are those who, even if they recognize their sin, nevertheless do not detest it; but this man always has his sin before him as something contrary, harmful, and detestable. And he says "always." Some are those who detest sin for a time. Jas. 1: "He beheld himself and went away," etc. Is. 38: "I will recount to you all my years," etc. "My iniquity I know." Another text: "before me"; and thus it designates that he recognizes his guilt and that he continually meditates upon it. And this was established before God through Nathan the prophet, under the likeness. "Against you alone have I sinned." Above, the Psalmist set forth the recognition of his own guilt; here he aggravates his guilt; and regarding this he does two things. First, he aggravates it. Second, he sets forth what follows from the aggravation, at "that you may be justified." He aggravates this guilt by comparison to God; and in two ways, as is said in Jer. 29: "I will be judge and witness." For he seems to despise God as judge who does not fear to sin because of his judgment. And similarly he despises God as witness who sins in his sight; and therefore he says, "against you alone have I sinned." But did he not sin against Uriah, whom he killed? Yes. But he says, "against you alone," that is, against God, because he is not answerable to his servant, but to the sentence of God. For when a lord who is over his servant sins, he does not sin against the servant but against God. Wis. 6: "Power has been given to you by the Lord, and strength by the Most High, who will examine your works and search your thoughts." Or, "against you alone," that is, in comparison to you alone have I sinned. And this can be referred either to God or to Christ. He is said to sin against God in comparison with the just; and so, "against you alone have I sinned," because you alone are without sin. And similarly, Christ was altogether without sin. "Against you, therefore, alone have I sinned," by contemning your judgment. Also, I despised you as witness, because "I have done evil before you," in your sight and presence. Prov. 15: "Hell and perdition are before the Lord; how much more the hearts of the children of men." Sir. 23: "The eyes of the Lord are far brighter than the sun." "That you may be justified." Here is set forth what follows from this aggravation; and this can be read in many ways. But first I will say what seems most fitting. For the word "that" is sometimes used causally, sometimes merely consecutively; and then the sense is: "I have done evil before you," so "that you may be justified," not because anyone is justified on account of sin, but this follows from sin, because from the very fact that a person sins, the justice of God is made more manifest; for from his sins it became apparent that God punished him. This punishment consists in two things. First, he threatens. Second, he inflicts punishment; and in both he is just. As to the first, he says, "in your words," by which you threaten punishment. Prov. 8: "My words are just." As to the second, he says, "and you may prevail when you are judged," that is, when you are compared with others in judgment. Often God, to show his justice and ours as well, wishes to be judged with us. Is. 5: "Judge between me and my vineyard." And in this God is found more just. Job 9: "If he wished to contend with God, he could not answer him one in a thousand." And that this is the intention of the Psalm is clear from the Apostle, Rom. 3: "But God is true, and every man a liar, as it is written." But in the Gloss, he speaks so that what is said, "that you may be justified in your words," etc., is not connected with "I have done evil before you," etc., but with what he says, "against you alone," that is, in comparison with you, who alone are just, and so much so that all your words are just. And thus "that" is placed causally; as if to say: you are so just "that you are justified." Or if it is referred to Christ, the sense is: "against you alone," namely Christ, "have I sinned," because you are just, "and you prevail" over all men "when you are judged," even though you are judged by Pilate. Or otherwise: "that you may be justified" -- in this I further ask that you wash me, for this purpose, "that you may be justified," that is, that your promises may be perfectly true, namely concerning Christ who was to be born, to whom it was promised, Ps. 131: "Of the fruit of your womb," etc., and that sin would be remitted. 2 Sam. 12: "The Lord has taken away your sin," etc. "You prevail when you are judged" by men who say that you ought not to fulfill your promises and ought not to blot out my sins.
[87284] "Behold indeed." Here he sets forth the root of the guilt. The root of all actual guilt is original sin, which is contracted from parents infected with that sin; this infection was in the father of David and in his mother. As to the father, he says, "in iniquities I was conceived" -- not actual iniquities, because he was not born of adultery, but of marriage and from holy Jesse, as is said in the last chapter of Ruth -- but in original sin; for in this sin all are born. Rom. 5: "Through one man sin entered into this world." But since original sin is one, why does he say "in iniquities," etc.? It must be said that original sin is one in essence, so to speak, but many in power, because it provides the occasion for all other sins. Rom. 7: "Sin which is in my flesh works." And this diminishes the guilt; as if to say: it is not surprising that I sin, because I was conceived in these things. As to the mother, he says, "and in sins did my mother conceive me." But were not the parents of David cleansed from original sin through circumcision? It must be said that Baptism and circumcision cleanse the soul from the guilt of original sin, but the tinder of sin still remains, and circumcision was performed on the flesh, and a person begets carnal children according to the flesh; and therefore it was necessary that the son born be circumcised again. So now one born of baptized parents is baptized. Another text has, "my mother nourished me." And this is referred to actual sins, because even in children disordered movements are found, as Augustine says in Confessions 6. Another text has, "she bore me," etc. And so, because some are sanctified in the womb, but all except Christ are conceived in original sin, he says that he was not sanctified in the womb but born in original sin. "Behold, you have loved truth." He who wishes to make satisfaction must love the things that God loves. But God loves the truth of faith. Jn. 18: "Everyone who is of the truth hears my voice." Also, justice. Ps. 88: "Mercy and truth shall go before your face." And this is necessary in the penitent, that he punish in himself what he has done wrong. Also, confession is necessary, that he confess his sins.
[87285] "The uncertain things." Here he asks for total restoration. And first, he sets forth the hope he has. Second, his petition. And first, he sets forth the benefit received, through which he is raised to hope. Second, he sets forth his confidence, at "you shall sprinkle me." He commemorated the benefit of power when he said, "the uncertain and hidden things," because as king he had the benefit of prophecy. 2 Sam. 23: "The Spirit of the Lord spoke through me, and his word through my tongue." And he sets forth three things: namely, the matter of prophecy, its mode, and its cause. He shows the matter of prophecy when he says, "the uncertain and hidden things." Prophecy concerns these things, namely, uncertain and hidden things, which are comprehended by your wisdom. In us, something is unknown in two ways, yet known to God: either because of a defect, or because of an excess. Something future and contingent is unknown to us because of a defect, because it does not yet have a determined truth. Something is unknown to us because of an excess, namely the divine substance and things that exceed our capacity. Both were revealed to David through the spirit of prophecy. Amos 3: "The Lord God will not do a thing unless he has revealed his secret to his servants the prophets." "The uncertain things, therefore, you have manifested to me," that is, those things which by their very nature have variability; and these were revealed to him, as is clear in the Psalm. "Hidden things" are called those which exceed the eye of our mind. Job 28: "Wisdom is drawn from hidden things." Sir. 24: "I am in the highest places," etc.; and these are the things of the wisdom of God; as if to say: although they are hidden to us, nevertheless they are comprehended by your wisdom. And among the hidden things he commemorates the mystery of the Incarnation, which you also manifested to me. Also, the mercy of God is numbered among these, because it remits sins. But it is better to take it universally. The mode of revelation is set forth when he says, "you have manifested to me." There is a threefold mode of prophecy. One, in which a supernatural and intelligible truth is revealed under corporeal likenesses and images; and so Is. 6 says: "I saw the Lord sitting," etc. Another is that in which the revelation of a supernatural and intelligible truth is made without the cloud of imaginative fantasy; indeed, it is not yet revealed; and so the revelation was made to Moses, Num. 12: "Plainly and not through enigmas and figures he saw God." And such also was the revelation to David. 2 Sam. 23: "The God of Israel spoke to me." And below: "As the light of the dawn remains when the sun rises without clouds, it shines." "You shall sprinkle me with hyssop." Above, the Psalmist commemorated the benefit of God granted to him as to the grace of prophecy, from which he was raised to hope; here he shows what he hoped for from God. And there were two things. First, he hopes for the removal of the evils he had incurred through sin. Second, he hopes for the restoration of the goods he had lost, at "to my hearing." It should be known that through sin a person first incurs uncleanness. Jer. 2: "You are stained in your iniquity." Second, he incurs disfigurement; hence Lam. 4: "Their face has been made blacker than coals." And he hopes that both of these will be removed from him: namely, spiritual uncleanness and disfigurement. Uncleanness occurs because the affection of a person clings to temporal things and becomes like them; hence if it is joined to baser things, like gold to lead, it becomes base. Hos. 9: "They became abominable like the things they loved." But disfigurement occurs because, by clinging to earthly things, the light of reason in him is obscured, because he is compared to brute animals. Ps. 48: "Man, when he was in honor," etc. And therefore the soul becomes black or obscure. And therefore, as to the first, he says, "You shall sprinkle me with hyssop," where he alludes to the rite of the Old Testament, Num. 19, where on the third day the unclean person was sprinkled with the water of purification, and on the seventh day he was washed with water, and his garments were also washed. The water of purification was made with hyssop. And therefore he says, "You shall sprinkle me with hyssop." And that water was made from the ash of a red heifer, through which Christ was prefigured. Hence by that sprinkling which he asks for, the sprinkling of the blood of Christ is signified. 1 Pet. 1: "In the sprinkling of the blood of Christ." Heb. 12: "You have come to the mountain... and to the sprinkling of blood that speaks better than Abel." This was done with hyssop. Hyssop is a plant that clings to the earth and cures swelling, as the Gloss says; and it corresponds to faith, which has humility, because through faith the intellect is subjected to God. 2 Cor. 10: "Bringing every understanding into captivity to the obedience of Christ." Also, it is rooted in the rock, that is, Christ. Mt. 16: "Upon this rock," etc. "And the rock was Christ," 1 Cor. 10. Also, it dispels the inflation of the human spirit, which is in those who do not obey the faith of Christ. 1 Tim. 6: "If anyone teaches differently and does not acquiesce in the sound words of our Lord Jesus Christ, he is not of his" (Rom. 8). He says therefore: Lord, I have firm hope that you will sprinkle me with the water of purification. Ezek. 36: "I will pour upon you water," etc. "You shall wash me": for after faith, Baptism is necessary. Zech. 13: "There shall be a fountain open to the house of Jacob," etc. Is. 1: "Wash yourselves, be clean." The effect of this washing: "I shall be made whiter than snow," because the blackness will be removed; and this, because the soul will be whiter than snow. Is. 1: "If your sins be as scarlet, they shall be made white as snow." And he says "whiter than snow," because the whiteness of the sanctified soul exceeds all bodily beauty, as is clear in Mt. 17, in the Transfiguration of Christ, whose garments were made white as snow. All the just pertain to the garments of Christ. Is. 49: "You shall be clothed with all of these as with a garment." And through this he designates himself as pertaining to the garment of Christ through Baptism: "As many as have been baptized have put on Christ," says the apostle in Gal. 3.
[87286] "To my hearing." Here he sets forth how he has hope for the recovery of the goods which he had lost; and there are two: namely, the gift of prophecy and the joy of conscience. The gift of prophecy is compared to hearing, because the prophet does not see the essence of God so as to see revealed things in it, but certain signs of the revealed truth are made in the soul of the prophet, and these signs function in the manner of speech, etc. 1 Sam. 3: "Speak, Lord, for your servant is listening." Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." This hearing had been interrupted for him through sin, and he hoped to recover it; and therefore he says, "To my hearing you shall give," etc. Or, "to my hearing" by which I heard from Nathan that my sin was taken away, whereby I conceived joy. But as to the joy of conscience, it should be known that spiritual joy has three degrees. First, it exists in the delight of the affection; second, in the expansion of the heart; third, in its outward progression. Delight is designated by "joy" when he says, "To my hearing," etc., namely, from the fact that I shall hear what you speak, or what Nathan has spoken. Phil. 4: "Rejoice in the Lord," etc. But when the affection rests in the beloved thing, then the mind expands to receive more of this expansion; and this also appears in sensible things. 2 Cor. 6: "Our heart is enlarged"; and therefore he says, "gladness," which here signifies expansion as a kind of gladness. But further, gladness also overflows to the body. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones." And so, in the vision of glory in the homeland, after the resurrection, from the joy of the mind the body shall be glorified. Is. 66: "You shall see, and your heart shall rejoice, and your bones shall sprout like grass." And so he himself says, "the humbled bones shall exult"; and this for present glorification, for through the sorrow of penance the heart of a person is crushed; and therefore when people are joyful, it is a sign that the bones which have been crushed and afflicted participate in the joy. Prov. 12: "Sorrow in the heart of a man shall bring him low." Is. 58: "He will fill your soul with brightness, and will deliver your bones." Or, "the bones shall exult," that is, the spiritual virtues, which are increased through spiritual joy. And because through this joy the just person is strengthened.
[87287] "Turn away." Here he asks for the recovery of innocence. And because he considers that the evil of guilt is in him and the good of grace, he first asks for the removal of evil or sin; second, he asks for the removal of the effect of sin, at "Create in me a clean heart, O God." For sin is removed not in the sense that the sin never existed, but in the sense that the committed sin is not imputed to him for punishment, according to Ps. 31: "Blessed is the man to whom the Lord has not imputed sin." And he speaks in the likeness of a judge who punishes, who first considers the magnitude of the guilt and then determines the punishment; therefore he asks that God not consider his sin but be unmindful of it; and therefore he says, "Turn away your face from my sins." Second, he asks that punishment not be inflicted; hence he says, "and blot out all my iniquities"; as if to say: I know that I have done evil before you, and therefore I ask that you turn away your face from my sins, that is, that you not consider my sins for punishment. Ezek. 18: "I will not remember all his iniquities." Also, I merited the punishment of damnation; but I ask that you blot it out, because God, even if he does not change his counsel, nevertheless changes the sentence. "A clean heart." Above, the Psalmist asked for sin to be removed; here he asks for the effects of sin to be removed, which are two: namely, the defilement of the soul and the disorder of the affections. The first effect occurs because a person is attached to earthly things; hence he asks for cleanness of heart. Mt. 5: "Blessed are the clean of heart, for they shall see God"; and therefore he says, "Create in me a clean heart, O God, and a right spirit." This cleanness of heart, God alone can restore. Job 14: "Who can make clean one conceived of unclean seed? Is it not you who alone are," namely, simply clean? And he says "create." Something is created unto the being of nature when it is produced from nothing into being. Gen. 1: "In the beginning God created," etc. Also when it is produced unto the being of grace. 1 Cor. 13: "If I should have prophecy, and should know all mysteries, etc., I am nothing" in the being of grace. But when God works by the operation of grace in one who has grace, he is said to magnify him. But when he makes a just person out of a sinner, then he is properly said to create. Eph. 2: "We are his workmanship, created in Christ Jesus in good works." Jas. 1: "That we might be some beginning of his creature," namely, his spiritual creature. The second thing that follows from sin is the disorder of the mind, which occurs through the turning away from the proper end. Therefore, just as through the turning to some changeable good the mind becomes unclean, so through the turning away from the end it becomes disordered; and the rectitude by which a person is directed toward God is opposed to this disorder. Song 1: "The upright love you"; and therefore he says, "and renew a right spirit," that is, grant anew, because I lost it through sin. Eph. 4: "Be renewed in the spirit of your mind." "And renew it" not outwardly, but "in my inward parts," so that not only my lips for speaking but my heart may be right for knowing. "Do not cast me from your face, and do not take your Holy Spirit from me." Here he asks for the restoration of grace. And first, he asks for grace itself. Second, he asks for the effect of grace, at "restore." A person is said to have the grace of God in two ways: for someone is said to have the grace of God and of man; and as to something, similarly, namely when he is pleasing to both, namely to God and to man. And this is called sanctifying grace. Eph. 1: "In which he has made us acceptable in his beloved Son." And accordingly, grace is called the benevolence of God, by which God loves a person unto eternal life. And as to something, it is dissimilar: for the grace of man does not make him good, but from his own goodness he becomes pleasing to man; but with God it is the reverse, because from the benevolence of God it follows that a person becomes good. There are therefore two things in the grace of God: namely, the benevolence itself and its effect in the soul; and he asks for both when he says, "Do not cast me away," etc. And this can be understood in two ways. He who is in the face of someone is seen by him and can see him. This person is said to be in the face of God, according to 1 Kgs. 17: "As the Lord lives, in whose holy sight I stand." Gen. 48: "The God in whose sight my fathers walked." And this, because they themselves are upright for seeing God. Ps. 26: "One thing I have asked of the Lord," etc. Through sin, both are lost, because sinners desert God, are deserted by God, and lose the confidence of trusting in God. Is. 59: "Your sins and iniquities have divided between you and your God," etc., as to the first; "and your sins have hidden his face from you," as to the second. This person, therefore, is cast from the face of God through sin; and therefore he asks that he not be finally cast away in either way. Also note that in a person there are two things: namely, guilt, from which he is worthy of punishment, and nature, from which he has a fitness for grace; and therefore he asks that God not look upon the guilt but upon the nature; and therefore he says, "Do not cast me away." Also, the gift of grace is given through charity; and such a gift is given through the Holy Spirit; and therefore he says, "and do not take your Holy Spirit from me," whose temple I had been, but I lost it because of sin. Wis. 1: "The Holy Spirit of discipline will flee from the deceitful." Therefore, "do not take away," namely finally. "Restore to me": for grace does two things in a person. One is in respect to higher things, namely, it gives delight, because he who has grace has charity, and he who has charity loves God and possesses him; and he who possesses what he loves rejoices. Therefore, where there is charity, there is joy. Rom. 14: "The kingdom of God is not food and drink, but joy in the Holy Spirit." The Psalmist had lost this joy; and therefore he asks for it to be restored to him when he says, "Restore to me the joy" -- not of worldly things, but "of your salvation," that is, of your saving act. Another text has, "the joy of Jesus," namely of the Savior, through whom the remission of sins is accomplished. Hab. 3: "I will exult in God my Jesus." The other effect is in respect to lower things; and this effect is confirmation in grace, which is accomplished through the Holy Spirit: "and confirm me with a sovereign spirit." The Holy Spirit strengthens in two ways: in one way, against evils. Is. 8: "With a strong hand he instructed me." In another way, in good. Is. 40: "Those who hope in the Lord shall renew their strength." This strength is had through the Holy Spirit; for the body is not firm for enduring or for acting except through the strength of spirits; so also a person is not strong without the Holy Spirit. But he would not provide strength unless he were a sovereign spirit; because an inferior power is not sufficient to provide aid against a superior one. But the power of the Devil is great. Job 41: "There is no power on earth that can be compared to him." Therefore, against the Devil, a person needs to be aided by a sovereign spirit, namely one that is princely and has dominion over all things. And a person needs this spirit against the spirit of the flesh. Num. 16: "Most mighty God, God of the spirits of all flesh." Also, against the spirit of the world. 1 Cor. 2: "But we have not received the spirit of this world, but the Spirit who is from God." Also, against the spirit of the Devil. 1 Sam. 18: "An evil spirit of the Lord came upon Saul." It should be noted that in this reading there is a threefold mention of "spirit": for there is mentioned a right spirit, a holy spirit, and a sovereign spirit. And according to the Gloss, some take "spirit" as said essentially, insofar as everything that is not a body is a spirit. Hence the Father and the Son and the Holy Spirit are called spirit. But it is better to take it personally. Now the Holy Spirit does three things in a person. First, rectitude of intention. Ps. 142: "Your good spirit," etc. Also, he sanctifies us. Rom. 1: "According to the spirit of sanctification." Also, he ennobles us and makes us princes. Gal. 4: "Because you are sons of God, God has sent the Spirit of his Son into your hearts."
[87288] "I will teach." Above, the Psalmist set forth his petitions to God; here he promises recompense. And first, he promises what he will do for God in the present. Second, in the future, at "deal favorably." Regarding the first, he does two things. First, he promises God certain spiritual sacrifices. Second, he excuses himself from the offering of carnal sacrifices, at "for if you had desired sacrifice." He promises God a twofold spiritual sacrifice: namely, of teaching, through which the neighbor is instructed. Second, he promises the spiritual sacrifice of praise, through which God is praised, at "deliver me." He says therefore, "I will teach the unjust your ways." And it should be noted that above, in another Psalm (49), it was said, "But to the sinner God said: Why?" etc., through which he shows that it does not befit a sinner to pour forth teaching. And therefore, as long as he felt himself to be a sinner, he did not promise to manifest teaching; but after God restored to him the sovereign spirit, and such as these it befits to have teaching and to teach others. Jer. 3: "I will give you a shepherd after my own heart, who will feed you with knowledge and doctrine." And of Christ it is said in Acts 1: "Jesus began to do and (afterward) to teach." Now the fruit of this teaching is not merely the speculation of truth for the purpose of blessed contemplation, but its intended end is the conversion of sinners; and therefore he says, "and the wicked shall be converted to you." Jer. 15: "They shall be converted to you, and you shall not be converted to them." Ps. 21: "All the nations shall be converted to the Lord." And according to the Gloss, he calls the wicked and the unjust the same; although David understands that the unjust are those who sin against God; and therefore he pointedly says, "I will teach the unjust"; as if to say: some, even if they revere God, nevertheless act against their neighbor and unjustly; and these I will teach your ways, namely, so that they may not offend their neighbor. 1 Jn. 4: "We have a commandment from God, that he who loves God should love his brother also." "Deliver me from bloodguilt." Here he promises the sacrifice of praise; and there are two impediments to this sacrifice. One is the guilt of sin; the other is an interior defect. First, therefore, he asks for the removal of the first impediment. Second, he asks for the removal of the second, at "O Lord, you shall open my lips." He therefore asks for the removal of the impediment and promises the sacrifice of praise. The impediment to divine praise, as has been said, is the guilt of sin. Sir. 15: "Praise is not seemly," etc. Now David was guilty of grave sin; and therefore he asks to be freed from it; and therefore he says, "Deliver me from bloodguilt." According to the Gloss, this noun "blood" is not declined in the plural number; nevertheless, the translator wished to use it to express the sin. And this refers to the concupiscence of the flesh, which is flesh and blood. Mt. 16: "Flesh and blood has not revealed this to you," etc.; as if to say: deliver me from sins committed through flesh and blood. Or it must be said that David had committed the sin of adultery and homicide; and in both there is blood, because in homicide blood is shed. Ps. 5: "The man of blood and deceit," etc. But adultery proceeds from the fervor of blood; and therefore he says, "from bloodguilt." Hos. 4: "Blood has touched blood." O God, deliver me therefore from bloodguilt, because you alone can. Is. 43: "I am he who blots out your iniquities for my own sake," etc. "And because you are the God of my salvation," that is, who can save me. "And my tongue shall exult," namely with delight and with interior joy of heart, "I will declare your justice." Is. 30: "You shall have a canticle as in the night of a sanctified solemnity." Also, ibid. 35: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Ps. 41: "With the voice of exultation," etc. "O Lord, you shall open my lips." It should be known that sometimes a person is impeded from teaching even by an interior impediment to speaking; and this happens sometimes because of the fault of the hearers. Ezek. 3: "I will make your tongue cleave to your palate, and you shall be mute." And below: "Because the house is exasperating." And because of his own sin. Ps. 106: "All iniquity shall stop its mouth." Because therefore God alone made the tongues of infants eloquent, Wis. 10, he therefore asks: Lord, remove the impediments which I have incurred through sin from my lips. And you, "open my lips." Eph. 6: "That speech may be given me in the opening of my mouth, to make known with confidence the mystery of the Gospel." It should be noted that in the opening of the mouth, the depth of teaching is understood wherever it is found in the Scriptures, as Job 3: "After this, Job opened his mouth." And Mt. 5: "Jesus, opening his mouth," namely in the depth of Scripture. "And then my mouth shall announce your praise"; as if to say: what I have in my heart, I will confess with my mouth.
[87289] "For if you had desired sacrifice." Here he excuses himself. And first, he shows that sacrifice is not acceptable to God; second, he shows what sacrifice is acceptable to God, at "A sacrifice to God." He says therefore: I promise teaching and praise, for this sacrifice will honor you; but carnal sacrifice is not acceptable to you; and therefore he says, "If you had desired sacrifice," namely carnal sacrifice, "I would indeed have given it; but you will not be delighted with burnt offerings." But does he not want carnal sacrifices? If God does not approve those sacrifices, why then did he command them to be made in the Old Law? It must be said that he commanded them to be made not for their own sake, but because they were a figure of the interior true sacrifice by which Christ offered himself; and they are signs of the interior sacrifice insofar as a person offers his soul to God. And again, they were instituted for the uneducated, who did not know God; and therefore it was necessary that they honor and know God through material things, lest they immolate sacrifices to idols, to which they were very much inclined. But because David, through the Holy Spirit, knew that the sacrifice of the heart is acceptable to God, he did not offer bodily sacrifices here. Among all sacrifices, burnt offerings were the most acceptable to God. And yet they were not acceptable to God for their own sake; therefore he says, "You will not be delighted with burnt offerings," because even if they had been acceptable to you, I would simply have offered them. And if it is objected that they were "a most sweet odor to the Lord," it must be said that this was because of the sacrifice they prefigured, and as a sign of the interior sacrifice, which is pleasing to God; hence he adds, "A sacrifice to God," namely one that is acceptable, "is a contrite spirit." Augustine, in City of God 10: Every sacrifice that is offered externally is a sign of an interior sacrifice, in which one offers one's soul to God. But it should be known that the soul of a person is led into sin first through vain joy. Eccl. 2: "Laughter I considered an error, and to joy I said: Why are you vainly deceived?" that is, led into sin. Second, it is hardened against spiritual things through sin. Sir. 3: "A hard heart shall fare ill at the last." Rom. 2: "According to your hardness and impenitent heart." Third, because it is self-sufficient in bodily things and does not care about spiritual things, then it becomes proud, which is the beginning of all sin, Sir. 10. It is necessary, therefore, that the penitent who offers his heart as a sacrifice to God do the opposite of all these things. And first, against vain joy, he must take on the sorrow of penance; and therefore he adds, "A sacrifice to God is a contrite spirit," that is, one who is sorrowful about all his sins together, not just about one. 2 Cor. 7: "The sorrow that is according to God works repentance unto steadfast salvation." Bar. 2: "The soul that is sorrowful over the greatness of evil and walks bowed down." And below: "gives you glory and sorrow to the Lord." Against the second is opposed contrition; hence he says, "a contrite heart." And note the difference between "broken" and "contrite": for "broken" things are divided into large parts; "contrite" things are divided into very small parts. Therefore, as long as someone has a hard heart, his heart is, as it were, intact in malice; but when he totally abandons sin, giving himself over to spiritual things, then he is said to be contrite. Job 16: "I, once prosperous" -- namely in temporal things -- "was suddenly crushed." Against the third is opposed humility; and therefore he says, "and a humbled heart, O God, you will not despise," because God resists the proud but gives grace to the humble, Jas. 4. And it should be known that he mentions heart and spirit, and spirit pertains to courage, and thus pertains to the irascible power. Is. 25: "The spirit of the strong, like a whirlwind driving against a wall." Heart pertains to the concupiscible power; and so through this it is given to understand that whatever is in the appetitive power must be offered to God in sacrifice.
[87290] "Deal favorably." Here he promises what he should do in the future. And first, he asks for something to be done by God; second, he pronounces, at "then you will accept." The eye of David was directed toward two things: one near, which was figurative; the other remote, which was the thing figured. The first, because it is read that David built the walls of the city of Jerusalem, but had not completed them, and after these were completed, the temple had to be built; and therefore he says, "Deal favorably in your good will, that the walls of Jerusalem may be built." And then, when the walls are built, the temple will be built. "And then you will accept sacrifice," etc. And all this was figurative. But if we refer to the thing figured, it must be said that there is a twofold Jerusalem: namely, the heavenly one. Gal. 4: "That Jerusalem which is above is free, which is our mother." The other is the present Church, modeled on the former. Rev. 21: "I saw the holy city, Jerusalem," etc. And each has walls. The walls of the heavenly Jerusalem are the defenses of eternity and immortality, which the saints have obtained through Christ. Rom. 8: "He who raised Jesus Christ will also give life to your mortal bodies." The walls of the present Jerusalem, namely the Church, are the sacraments of grace and the doctors. Ezek. 13: "You did not stand against, nor did you set up a wall for the house of Israel to stand in battle." He foresaw the building of these by the spirit of prophecy, Is. 56. Therefore, so that these walls may be built, "deal favorably, Lord," that is, show this kindness, which kindness the apostle says in Tit. 3 has been fulfilled: "The kindness and humanity of God our Savior appeared." And this not because of our merits, but because of your good will. Rom. 12: "That you may prove what is the good, acceptable, and perfect will of God." 1 Thess. 4: "This is the will of God," etc. "And do this so that the walls of Jerusalem may be built," whether militant or triumphant. But what will happen? "Then you will accept the sacrifice of justice." This is explained in three ways; and the first two modes pertain to the present Church. In one way, we may refer this to sacrifice not by which cattle are slaughtered, but by which men are killed for Christ; and in this there is a double degree, because the first place belongs to the sacrifice of Christ. Gal. 2: "He loved me and delivered himself for me"; and therefore he says, "then," that is, in the building of the walls of Jerusalem, that is, of the Church, "you will accept the sacrifice of justice," by which Christ offered himself, who is just. Jn. 8: "Which of you shall convict me of sin?" And because it is of such power that it could satisfy for man, so as to justify him. The second place belongs to other saints, who offered themselves to God as a sacrifice; hence he says, "oblations," namely confessors, who by confessing Christ offered themselves to death as far as they were able, even though they were not killed. Judg. 5: "You who of your own will offered your souls to danger in Israel, bless the Lord." "And burnt offerings": these are the martyrs. Jn. 15: "Greater love has no one," etc. "And then you will accept" when these same saints "shall lay themselves upon your altar" like calves, that is, upon your faith and upon Christ, that is, they shall expose themselves like calves for Christ and the faith of Christ, to be immolated. In another way, so that it may refer to the works of the just; and thus the sense is: you will accept justice as sacrifice, because works of justice and mercy are like a sacrifice. Heb. 13: "Do not forget to do good and to share; for by such sacrifices God's favor is won." "And then you will accept oblations." According to Gregory: a burnt offering is that which was entirely consumed by fire, and it signifies perfect men who give themselves wholly to God. Oblations are those who offer something and reserve something; and then priests shall place calves, that is, the newly converted, upon the altar, that is, upon the faith of Christ. Or then the higher prelates shall place preachers bellowing with the teaching of faith upon the altar, that is, upon the confession of faith. The third explanation concerns the heavenly Jerusalem; and the sense is: "then," namely when the walls of the heavenly Jerusalem shall be built, "you will accept the sacrifice of justice." Here, sometimes the sacrifice of penance is offered; but there, only that of praise. Is. 60: "Your people, all of them just, shall inherit the land forever." And this is that sacrifice of praise about which Ps. 83 says: "Blessed are they who dwell in your house; they shall praise you forever and ever." "And then oblations," that is, the lesser saints, "and burnt offerings," that is, the greater saints, "you will accept." And the Angels shall offer these, to whom it is said in Mt. 13: "Gather the wheat into my barn." And these Angels shall place the saints upon your altar, that is, into heavenly glory. Rev. 8: "And much incense was given to him, that he might offer it with the prayers of all the saints upon the golden altar." Ps. 68: "It shall please God better than a young calf that puts forth horns and hooves."
Commentary on Psalm 51
[87291] Here begins the second group of fifty. And as was said at the beginning of the book, the first fifty pertains to the penitent; this second fifty pertains to those who are making progress. Concerning these, three things are to be seen in order: for the first degree of those making progress is justification; the second degree is the exercise of good works; the third is the consideration of divine works. And so this group of fifty is divided into three parts. First he treats of those things that pertain to justification; second he treats of those things that pertain to the execution of good works, at "O God, your judgment"; third he treats of those things that pertain to the consideration of divine works, at "God has stood." In justification two things are necessary: namely, a turning away from sin and a turning toward God. And so, by way of opposition, there are two things in sin: namely, a turning away from God and a turning toward sin. First, therefore, he sets forth Psalms that pertain to the aversion and detestation of sin; second, he sets forth Psalms that constitute or contain subjection to God, at Ps. 61: "Shall not my soul be subject to God." Concerning the first he does two things. First he shows the malice of sinners; second he shows the evils that are done by sinners. Sin is aggravated by two things: namely, by the affection for sinning, and by contempt of God. First, therefore, he aggravates the malice of sinners from the first; second, he aggravates their malice from the second, at Ps. 52: "The fool has said." The title: "Unto the end, for understanding, of David, when Doeg the Edomite came and reported to Saul: David has come into the house of Abimelech." This history is found in 1 Sam. 21 and 22, when David, fleeing from Saul, came to Nob where the priests were, and received the sword of Goliath and the loaves of proposition, and Doeg the Edomite was present, who was powerful among the shepherds; and when Saul complained that no one would fight for him against David, this Doeg reported how Abimelech the priest had received David and given him the sword of Goliath and the loaves of proposition: and so Saul in his wrath ordered all the priests to be killed. And when the others were unwilling to lay hands upon the priests to kill them, this Doeg killed all the priests. But there is a discrepancy between the title and the history, because the chief priest in the history is called Achimelech, but in the title Abimelech. And the Gloss says that this happened through the fault of the copyists, or on account of the mystery: for by David is signified Christ, both because he exercised the office of royal dignity and also because he exercised the dignity of the priesthood by eating the loaves of proposition. Doeg is interpreted as "mute"; Edomite as "earthly"; Saul as "petition"; Abimelech as "the kingdom of my father." By Doeg, therefore, who was moved by earthly things, when David came -- that is, Christ -- to Abimelech -- that is, to the Jews, which is "the kingdom of my father" -- he reported to Saul, that is, to death, that the wicked summoned it by their hands and words and killed him. Or Doeg, that is, the Antichrist, who at the end of the world will stir up the earthly. When Christ came into the Church, he reported to the Devil, that he will persecute the Church. And principally this entire Psalm is understood of the wicked who persecute Christ, either in himself or in his members. This Psalm is divided into two parts. In the first he treats of the malice of the sinner who is attached to iniquity. Second, he treats of the justice of the saints, at "But I am like a fruitful olive tree." Concerning the first he does two things. First he treats of the guilt of the wicked. Second, of their punishment, at "Therefore God will destroy you." It should be known, moreover, that in a man who is attached to sin, three things follow in order. The first is delight in sin. The second is thinking about sin, because we think about the things we love. The third is glorying in the perpetration of sin. Everyone naturally rejoices when he does what he loves. So then he proceeds from the last. First, concerning the glory of the wicked in the act of sin. Second, concerning thinking about sin, at "All day long." Third, concerning the love of sin, at "You have loved." Concerning the first he does two things. First he sets forth the power of certain ones for doing evil. Second he shows that some glory in their evil deeds. Some, moreover, are prompt and strong for evil, and weak for good. He says, therefore: you, sinner, "who are mighty in iniquity": Jer. 3: "You have done evil and have prevailed": Is. 5: "Woe to you who are mighty at drinking wine," etc. You, therefore, who are thus mighty, "why" -- that is, for what reason -- "do you glory in malice?" You ought rather to be ashamed and confounded and sorrowful: Prov. 2: "They rejoice when they have done evil, and exult in the worst things." "All day long your tongue devises injustice," etc. Here he shows the second point which he set forth above: namely, that they not only glory in their malice, but think about how they may do evil. And first he sets forth the assiduity of their thinking without interruption; hence he says, "All day long your tongue has devised injustice." It is said improperly that the tongue thinks, because thinking pertains to the heart; and therefore it can be understood in two ways: "your tongue," that is, your heart, which is manifested in the tongue: Sir. 21: "In the mouth of fools is their heart," because it is one with the tongue, that is, the heart is ready for speech. Or "the tongue has devised injustice" insofar as it speaks what has been devised, all day long. And especially because he teaches through the tongue how to sin. Second, he carries out effectively what he devises; hence he says, "Like a sharp razor you have wrought deceit." And here is a comparison as to three things. First, because a sharp razor, that is, a barber's blade, cuts effectively and quickly, because no hair resists it; so Doeg did not reverence the priesthood nor the fear of David, nor anything; but he killed all the priests. Mic. 2: "In the morning light they do it," that is, immediately. Or "like a sharp razor," etc.: because just as a razor shaves hairs, so the wicked sharpen deceit against the just, that is, they send persecutors; but they truly do this like a razor, which shaves superfluous hairs: because only superfluous things, that is, temporal things, can sinners take from the saints, but never spiritual things. But "like a razor," etc., because it promises only cleansing, but just as inexperienced barbers cut the flesh, so the wicked do, who by their machinations strive to cut the flesh of the just, that is, their reputation, with an unjust tongue: Ps. 27: "They speak peace with their neighbor," etc. Jerome has: "Why do you glory in malice? The mercy of God endures all day long." And this is the sense: as if to say, you who are mighty in evil, why do you glory in malice? Mercy is prepared, to which you can turn.
[87292] "You have loved." Here he treats of the affection of the wicked, or of the sinner, for harming his neighbor. And this affection consists in two things: namely, in external and internal matters. First, therefore, in external matters he shows the withdrawal of justice. He says, therefore, "You have loved malice more than benignity." Benignity, that is, "good fire-quality": and so it makes the soul of a man melt toward sharing good things; malice, on the contrary, drives a man's impulse to harm. And those wicked sinners have loved malice more than goodness, that is, benignity, because they are more prompt to evil than to good, since they are cold and lax: Job 20: "When evil is sweet in his mouth, he hides it under his tongue." As to the withdrawal of justice, he says, "You have loved speaking iniquity more than speaking equity": Ps. 10: "He who loves iniquity hates his own soul." As to internal matters, he says, "You have loved all words of ruin," drawing others into death, as Doeg did; and again into the evil of guilt: 1 Cor. 15: "Evil conversations corrupt good morals." Or, precipitating yourself; and therefore he says, "with a deceitful tongue." And you who are talkative and deceitful, or you do this through a deceitful tongue: Jer. 9: "A wounding arrow is their tongue; it has spoken deceit."
[87293] "Therefore." Above, the Psalmist treated of the malice of sinners; here, however, he treats of their punishment: and concerning this he does two things. First he sets forth the punishment of those wicked ones. Second he shows the usefulness of their punishment, at "The just shall see." Concerning the first he does two things. First he sets forth the punishment of the wicked. Second he sets forth the manner of arriving at that punishment, at "He will pluck you out." He says, therefore, "Therefore," namely because "you have loved malice," etc., "and you have loved words of ruin to cast others down," "God will destroy you unto the end," that is, in perpetuity: Ps. 27: "You will destroy them, and you will not build them up." And rightly: "Cast them down, O Lord, and divide their tongues" (Ps. 54). As to the manner: "He will pluck you out." Where it should be noted that first this destruction is set forth as to the manner itself. Second, as to the loss of future goods. As to the first, two things are to be considered. For sometimes it happens that men have certain foundations for their prosperity, such as friends, riches, and the like: and therefore they are compared to a root, because through these they are rooted in these things; and therefore he says, "He will pluck you out" from all those things in which and through which you are rooted in prosperity: Job 19: "He has taken away my hope like a tree torn up": Jer. 1: "That you may pluck up and destroy," etc. Second, he migrates after the first loss, that is, he is totally transferred; hence, "He will remove you," that is, he will make you pass, "from your tent," that is, from your house and from your state and from your dignity: Is. 22: "I will drive you from your station": Job 20: "The eye that had seen him shall see him no more." Another reading has, "from his tent," that is, the Church: Rev. 21: "Behold, the tabernacle of God with men." Now the good are mixed with the wicked; but in the end the wicked shall be excluded from the Church, where now they are in number, not in merit. As to the loss of future goods, he says, "And your root from the land of the living," namely, "he will pluck out." By "root" is understood here charity, which is the root of all goods: Eph. 3: "Rooted in charity," etc. God takes this away from the land of the living, because he takes from you the gift of charity which he gave. Likewise, from the good, covetousness will be taken away, which can be signified by "root": 1 Tim. 6: "The root of all evils is covetousness." God takes this from spiritual men, because those who are intent on temporal things cannot arrive at the land of the living: because "those who wish to become rich fall into temptation" (ibid.), in which covetous desires the wicked are rooted, namely the Antichrist and the Devil: Job 5: "I have seen the fool," that is, the sinner, "with a firm root, and I immediately cursed his beauty."
[87294] "The just shall see." Here is set forth the fruit of punishment: for God punishes here and foretells punishments for the benefit of the just. First, on account of the fear of punishment, because "they shall fear." And this can be applied to the state of the present life, in which the just fear by having reverence for God, and they fall from the state in which they are: Rom. 11: "Do not think highly of yourself, but fear." But those who are in the fatherland do not fear falling from any state, because they are confirmed in the perfection of grace, because they will not be separated, but they will fear with filial reverence: Ps. 18: "The fear of the Lord is holy," etc. And they will reverence the justice of God. Nevertheless, more specifically in the present life they fear. Second, on account of the contempt of sin and present prosperity. And first derision is set forth. Second, the cause of derision is set forth, at "Behold." As to the first, "over him," that is, against him, namely the sinner, "they shall laugh," that is, they shall despise his confidence and prosperity. And this will especially happen in the future: Ps. 57: "The just man shall rejoice when he shall see the vengeance": Job 22: "The just shall see and shall rejoice"; and they deride, first, the pride of the sinners; second, their vain confidence and their fragile glory. Their pride, because they did not hope in God but trusted in themselves, and they shall say: the just shall say, "Behold the man who did not set God as his helper," that is, did not consider that he needed the help of God: Ps. 11: "Our lips," etc. Deut. 32: "He has forsaken his maker." Concerning vain confidence; hence he says, "But he hoped in the multitude of his riches": Prov. 11: "He who trusts in his riches shall fall": 1 Tim. 6: "Charge the rich of this world," etc. Concerning vain glory, to do evil and with God's permission to prevail; hence he says, "And he prevailed in his vanity." And they are derided for this: Ps. 93: "The Lord knows the thoughts of men, that they are vain." Or "he prevailed," etc., so that it refers to the miser, who in some respect prevails over all other sinners: Sir. 10: "Nothing is more wicked than the miser." And from this, once led to this point, he easily falls into other sins. Or it can refer to the Antichrist, because he prevails over all others.
[87295] "But I am like a fruitful olive tree." Here he treats of the holiness of the good. And first he shows what they do in the present. Second, what they promise, at "I will praise you." The saints do a twofold good in the present Church. First, in that they relate well to their neighbor by bearing fruit in them: and therefore the just man is compared to an olive tree; as if to say, the sinner is thus plucked out without fruit, but "I am like a fruitful olive tree in the house of God." And he is compared to an olive tree on account of its richness: for the olive always has rich fruit: Judg. 9: "I cannot forsake my richness"; Jer. 11: "The Lord called your name a thick, beautiful, fruitful, goodly olive tree." Here, however, he is compared to an olive tree especially on account of its fruit: because from olives oil is made, by which mercy is signified, from which the just provide for others and bear fruit in the Church: Jn. 15: "I have appointed you that you should go and bear fruit." And this fruit I have borne "in the house of God," not in the world: Ps. 83: "I have chosen to be an abject in the house of God." Likewise, as regards God, the just do another good in this world, namely by hoping in him; hence he says, "I have hoped in the mercy of God," not by my own merits, but by his mercy: Tit. 3: "Not by works of justice which we have done," etc. And this mercy is "forever and ever." And this can be expounded in two ways. In one way, to designate eternity: and so the eternity can be referred to the essence of divine mercy, which is eternal: Jer. 31: "I have loved you with an everlasting love; therefore I have drawn you, taking pity." In another way, so that it refers to the effect of mercy. Sometimes eternal goods are granted from God's mercy; and so "forever and ever," that is, through all ages. "I will praise you." Here he promises what he will do: and he promises two things. One refers to the past: and it is thanksgiving for benefits conferred; for this reason he says, "I will praise you forever," that is, I will render praises to you. And this because "you have done it," namely that I should be a fruitful olive tree in the house of the Lord, and that I should hope in the mercy of God. The other refers to the future: "I will wait upon your name, because it is good." He waits for the name of Jesus to be his salvation. And this especially happens in those who are in the fatherland; hence he says, "Because it is good in the sight of your saints," who see the very essence of goodness, and therefore cannot but love God.
Commentary on Psalm 52
[87296] "The fool has said." Above, the Psalmist rebuked the wickedness of sinners from the side of their affection for sin; here he rebukes their wickedness from their contempt of God. The title: "Unto the end, for understanding, of David, for Amalek." The history of this is found in 1 Sam. 30, when David, fleeing, came to Achish, king of the Philistines, who gave him the city of Ziklag, and it happened that the Amalekites, in his absence, burned the city; eventually David pursued them and recovered the spoil. Mystically, by David is signified Christ; and as the Gloss says, the Amalekites -- "a people licking blood" -- signify the Antichrist and his followers, who with affection "lick" carnal things. Mt. 16: "Flesh and blood," etc. Therefore, as their malice is interpreted, from this they are led against Christ. Augustine says "for Maeleth," which is interpreted as "suffering and giving birth"; and it signifies the Church, of which Jn. 16 says: "A woman, when she is in labor, has sorrow," etc.; and so the Psalm is for the tribulations which the Church suffers from the evils of the world. And this, therefore, is through Korah, who was one of the chief singers; and so this Psalm was sung by his ministry. Likewise it should be known that this Psalm was set forth above at Psalm 13; yet the context is not the same, nor are all the verses, and there it is introduced on account of the first coming of Christ, here on account of the coming of Christ for judgment. And concerning this he does two things. First he sets forth the malice of sinners. Second he introduces the divine judgment, at "The Lord from heaven." Concerning the first he does two things. First he sets forth the root of evil, namely contempt. Second he shows what follows from such a root, at "They are corrupt." It should be known that wisdom, if properly understood, differs from knowledge, because wisdom is about the knowledge of divine things, while knowledge is about the knowledge of human things. The foolish man despises the knowledge of divine things. Job 21: "Depart from us, and we desire not the knowledge of your ways." Rom. 1: "Their foolish heart was darkened," etc. Therefore "the fool has said"; that is, he has despised God and the knowledge of God; and he did this "in his heart," he said: "There is no God." Against this, Anselm says that no one can think that God does not exist. It must be said that something can be unknown to us in two ways. In one way, on its own account; in another way, on our account. In the first way, those things are unknown to us which have their primary existence, such as contingent things, prime matter, motion, and time. In the second way, those things are unknown to us which exceed our knowledge. I say, therefore, that if we consider God according to himself, it cannot be thought that he does not exist, and no proposition is more known than one whose predicate is included in the subject. The existence of God is his essence, and therefore this proposition, "God exists," is maximally self-evident; yet as regards us, the essence of God is not known to us, but is made known to us through his effects. And from this it is the case that whoever denies certain effects of God -- for example, his providence over good and evil men and all things universally, and the miracles of God, and that he is omnipotent -- denies God, and says in his heart -- because it is from God in the hearts of all that God exists -- what no one indeed wishes: he is considered a fool for saying that God does not exist. Or "the fool," that is, the Jew. Ps.: "Understand, you fools"; who said that Christ is not God. Jn. 10: "You, being a man, make yourself God."
[87297] "They are corrupt." Here is the effect of their malice. Just as fear, knowledge, and love of God is the principle of every good work, so when knowledge and love of God are removed, all good life is taken away. And first he shows what follows as to the doing of evil; second, as to the loss of good. There are two evils that follow. The first is that "they are corrupt." The body is corrupted through the evaporation of natural heat and through the withdrawal of actual exterior heat. The natural heat of the human soul is God himself; and therefore, as long as knowledge of God is in the soul, the soul retains its form which God impressed upon it, namely innocence and the divine image; but when this heat evaporates and actual heat is withdrawn -- namely the heat of concupiscence and of fear -- the soul is corrupted, and consequently it follows that many cast off fear and love and the knowledge of God from themselves and are corrupted in impurities; and therefore "they have become abominable in their iniquities." Hos. 9: "They became abominable like the things they loved." And he says "iniquity," that is, on account of their iniquities, and they also lose what is good. "There is not one who does good." Jer. 4: "They are wise to do evil, but to do good they have no knowledge."
[87298] "He has looked down from heaven." Here the judgment of God against the wicked is set forth. And first the consideration of the judge is introduced. Second, what the judge finds is shown: "All have turned aside." Third, the sentence is added: "Shall they not know?" The reason they deny God is that they believe that because of his loftiness God does not look upon the lowest things. Job 22: "Do you not think that God is higher than heaven?" etc. "You say, what? He judges through the darkness; he walks about the poles of heaven; and he does not consider our affairs." But it pertains to the perfection of his wisdom that he looks upon all things. Ps.: "Who is like the Lord our God, who dwells on high and looks upon the lowly in heaven and on earth?" And therefore he says that "the Lord has looked down from heaven," that is, he considers "the children of men" from his loftiness. Sir. 16: "What is my soul in so vast a creation?" Prov. 16: "All the ways of man are open to his eyes." Ps.: "The Lord has looked down from heaven upon the earth." Or "from heaven," that is, from Christ. Or from the soul of the just man. He inquires among the children of men "to see if there is one who understands, or who seeks God." There is a difference between God and man: human judges inquire into what is done outwardly, but God looks upon the heart. Ps.: "God searches the hearts and minds."
[87299] "In the heart." There are two things that must be done concerning God, namely that the intellect be fixed inwardly upon the knowledge of God and that the affection tend toward God as toward its end. Hence he says he looks down in order to see "if there is understanding." And if it is understood of the just man, in sweetness correcting; but if it is understood of the wicked man, as it is said of him, "he would not understand in order to act well," so it is "seeking," namely, intending to bring him to himself. Ps.: "Seek the Lord, and your soul shall live," etc. But the Lord, looking down to see this, finds malice abounding.
[87300] "All have turned aside." And first he touches upon the departure from the root. Second he says what follows from this. And concerning this he explains. He says, therefore, he inquires here, but he finds that "all have turned aside, together they have become useless"; and again, "there is none who does good." From the understanding and seeking of God "all have departed." Is. 53: "Each one has turned aside to his own way." From this it follows that they are useless, both to themselves and to others. For those who do not have the love of God do not have true faith; whatever works of a good kind they do, they are useless to themselves for the reward of eternal life. Therefore he says, "Together they have become useless," that is, they have done useless works. 1 Cor. 13: "If I distribute all my goods to feed the poor," etc. Is. 14: "Cast out from your tomb," etc. And he explains how they are useless: because "there is none who does good," because those things which are not done in the power of faith and are not informed by the love of God are not good simply. Rom. 14: "Whatever is not from faith is dead." And that they have turned aside he shows when he says, "There is none, not even one," that is, not even one is found to be good. But is there no one good in the whole universe? It must be said that in one way, if it refers to the company of the wicked, no one is good. In another way, universally, "there is none, not even one," that is, up to Christ there is no one who is good by his own power. Phil. 2: "God who works in us."
[87301] "Shall they not know," etc. Above, the Psalmist introduced the judge looking upon iniquity and uselessness. Here he treats of the sentence of judgment. And first as to the condemnation of the wicked. Second as to the salvation of the good, at "Who shall give," etc. Concerning the first he does two things. First he proposes the question. Second he makes the proposal clear, at "Because God will scatter." Concerning the first he does two things. First he investigates the defect of penance itself. Second he assigns the merit of punishment, at "Who work." Concerning the first, it should be considered that it frequently happens that in a state of prosperity men do not acknowledge God, but through punishments inflicted by God they remember that God exists; as if to say, this is necessary because of their guilt. Ps.: "The Lord will be known by the judgments he executes." And we have an example of this in Pharaoh. Ex. 5: "I do not know the Lord." And after the inflicted punishments the Egyptians said: "Let us flee from Israel, for the Lord fights for them against us." It was said above that "the fool has said, there is no God," and for this reason he says: "Shall not all who work iniquity know," at least through punishments, "that God exists?" As if to say: indeed they will know, because no one can inflict punishments except God. And this is very necessary because of the guilt they have committed. And they have committed a twofold guilt, namely in deed and in affection. The guilt is the working of iniquity; and therefore he says, "Who work iniquity." Iniquity properly is sin against one's neighbor, because it is opposed to equity. He aggravates this guilt when he says, "Who devour my people as the food of bread." The food of bread is habitual and delightful; as if to say, those men delightfully persevere in their malice and take delight in inflicting injuries. Mic. 3: "They have eaten the flesh of my people and their corpses, and have taken away their goods." Jer. 50: "The first, the king of Assyria." As to the affection, he says, "They have not called upon God." Sinners are disordered in their affection in two ways. First, through contempt of God. Second, through disordered love of temporal things. As to the first, he says, "They have not called upon God," for two reasons. First, because they do not believe in God. Rom. 10: "How shall they call upon him in whom they have not believed?" Second, because they believe they are sufficient by themselves. Ps.: "Our lips are our own." As to the second, he says, "There they trembled where there was no fear"; as if to say, from this cause they feared where there is nothing to fear. By the word "there" he designates not a place but a cause. Hence Augustine says that fear is caused by love. Those men, namely the wicked or sinners, have only love of temporal things; and therefore they fear only temporal losses -- that is, "for that cause" where there is nothing to fear, that is, for which there is nothing to fear. Mt. 10: "Do not fear those," etc.; and therefore there is nothing to fear in the loss of temporal things, because in them there is not properly our true good; and it is certain that if we would cling to God, he would give us even these things. Mt. 6: "Seek first the kingdom of God," etc.
[87302] "Because God has scattered." Here he makes clear the question of how correction takes place, that is, through punishment. And he introduces a twofold punishment, namely interior and exterior. He shows the first when he says, "God has scattered the bones of those who please men," that is, who ultimately desire to please men. By "bones" is understood strength. This strength is either bodily -- and this is consumed by God -- or spiritual -- and this is consumed by sin. These bones are the virtues of good men; hence on the cross the bones of Christ were not broken. But the bones of the thieves were crushed. But he says, "Of those who please men." Is it wrong to please men? It seems not. 1 Cor. 10: "Be without offense," etc. Likewise, "I please all in all things," says the Apostle. It must be said that if someone wishes to please another for the sake of vain glory, that is, to have human glory, this is wrong in those who place their end in this, because such men confidently sin in secret provided they please in public. But sometimes someone wishes to please others in order to draw them to God; and in this way such pleasing is meritorious and good; and it was in this way that the Apostle wished us to please others, and in this way he himself pleased. The contrary is set forth as the exterior punishment: hence he says, "They are confounded," that is, let them be confounded, because their sins are uncovered. Job 20: "The heavens shall reveal his iniquity," because they have deceived, and because they shall lose the temporal things through which they believed they had happiness. Jer. 20: "They shall be greatly confounded." Jer. 17: "Let those who persecute me be confounded." And they shall suffer this "because God has despised them." Those are honored whom God loves. Ps.: "But to me your friends are exceedingly honored," etc. But those whom God has despised are confounded.
[87303] "Who shall give from Zion?" Here he treats of the good. And first the question is proposed. Second, the answer. The question is this: Who, going forth from Zion, shall save Israel? Who? Christ, because "salvation is from the Jews": therefore from Zion, that is, from the Jews, and from David, and from the upper room of Zion where the apostles received the Holy Spirit, the preachers of salvation went forth. And this none shall give but God. And in what way? "When he shall have turned back the captivity of his people." For the faithful people was held in captivity, that is, in the prison of the Devil, which God turned back when he released them. Ps.: "Turn back, O Lord, our captivity," etc. And what shall follow from this? Joy and gladness. Ps.: "When the Lord turned back the captivity of Zion, we became," etc. But there is a twofold state of the faithful, namely of struggle and of the crown, of merit and of reward; and in both there is joy. And the first is joy from the participation of grace. Rom. 14: "The kingdom is justice." And therefore he says, "Jacob shall exult." 1 Sam. 2: "My heart has exulted," etc. In the reward there is joy, says the Gloss. Is. 35: "Everlasting gladness," etc. And therefore he says, "Israel shall be glad."
Commentary on Psalm 53
[87304] "O God, in your name." Above, in other Psalms, the Psalmist magnified the iniquity of sinners with regard to the inclination toward sin and the contempt of God; here he sets forth the persecution that he suffers from them. The title: "unto the end, understanding, of David, in verses." The first part of the title is plain. The second touches on the history written in 1 Sam. 23, when David came to the wilderness of the city of Ziph, and the men of that city denounced David to Saul, and Saul pursued him, but was unable to capture him. Hence this denunciation did not harm David, in which is signified that the Ziphites, that is, those who flourish in this world -- Is.: "The glory of the world is as the flower of the field" -- accuse the saints, yet cannot harm them, because the saint is hidden among the Ziphites, since the saint does not flourish among sinners, but his flourishing is hidden, namely, the flowers of virtue. Col. 3: "Your life is hidden with Christ." David therefore treats in this Psalm of the good who are hidden among the wicked and suffer persecution from them. This Psalm is therefore divided into three parts. First he sets forth a prayer. Second, he shows the necessity of praying, at "because strangers." Third, he sets forth the recompense, at "I will sacrifice willingly." Concerning the first he does two things. First he sets forth the petition. Second, the hearing of the prayer, at "O God, hear." His petition concerns two things. First he asks on his own behalf. Second, on behalf of his enemies. On his own behalf he asks to be saved, not through his own merits but on account of the love of the divine name. Hence he says: "O God, in your name save me." Acts 4: "There is no other name given under heaven," etc. Prov. 18: "The name of the Lord is a strong tower." On behalf of his adversaries he asks for judgment, which can be understood in three ways. In one way, of the judgment of discernment, so that his cause may be examined by them. Ps.: "Judge me, O God, and distinguish." In another way, of the judgment of vindication, so that God may judge him according to His justice, delivering him from evils. Is. 11: "He shall judge the poor in justice." In yet another way, of the judgment of condemnation. And this he does not ask out of a desire for vengeance, but in conformity with divine justice. Or he says this foreseeing the judgment of the wicked. And this is what he says: "and in your power judge me. O God, hear my prayer." Here the hearing is set forth. In prayer there are two things: namely, what is asked for, and the asking itself. Sometimes God grants what is asked for but does not hear the asking itself, because what is asked for someone obtains by grace and mercy, and these are given by God. But the asking itself is sometimes done by a sinner, and therefore it is not heard, because it is not acceptable to God. And so he asks that his prayer, his asking, may be fulfilled, when he says: "O God, hear my prayer," and that He may perceive his words with His ears: "with your ears perceive the words of my mouth." This happens when God accepts and approves his words. Ps.: "Give ear to my words," etc.
[87305] "Because strangers have risen up." Here he sets forth the necessity of praying, where he magnifies the persecution of his enemies: first from their disposition, second from their power, third from their contempt of God. From their disposition, because when someone who is utterly alien to another persecutes him, this is dangerous, because he attacks without mercy. And so he says, "because strangers," that is, demons or sinners -- if it is referred to any just person -- "have risen up against me" without any compassion or mercy. But they can be called strangers because they behave differently from friends, as Saul was estranged from David, and the Ziphites who denounced him to Saul. Job 19: "My acquaintances have departed from me as strangers." From their power, because when a weak person attacks, one can defend himself; but these are strong: "because the mighty have sought my soul." 1 Sam. 24: "Saul chose three thousand men to pursue David." Or "the mighty," that is, demons. Lk. 11: "When the strong man armed," that is, the Devil, etc. From their contempt of God, because sometimes someone desists from persecution insofar as he is restrained by the love of God. But these do not cease even on account of that; hence he says, "and they have not set God before their eyes." Ps.: "For he has said in his heart: God will not require it."
[87306] "For behold, God helps me." Here he shows that he has been heard in his prayer. And first he shows that he has been heard with regard to one thing. Second, he sets forth what he has been heard with regard to other things, at "turn back evils." It was said above that the prayer was for himself, when he says "save me," and for his enemies, when he says "in your power." First, therefore, he says that he has been heard on his own behalf, because he says he has been saved. And then he spoke of the enemies who had risen up against him and who were seeking his soul; and in both respects he has been saved. Because against the assault of enemies he says, "for behold, God helps me," that is, He provides me with help. Is. 50: "The Lord God is my helper." Against the fact that they seek his soul, he says, "the Lord is the protector of my soul" -- as if to say: the Lord has saved me by taking me into His protection. Wis. 3: "The souls of the just are in the hand of God." Ps.: "But you, O Lord, are my protector," etc.
[87307] "Turn back evils upon my enemies." Here he asks to be heard on behalf of his enemies. And he asks two things against the two things they were doing to him, because they were persecuting him and seeking to kill him. And so he asks that they themselves may suffer persecution and be destroyed. With regard to the first he says, "turn back," namely from me, upon my enemies, the evils which they seek to inflict on me. As if to say: turn upon them those evils which they wish to inflict on me. With regard to the second he says, "destroy them," that is, cause them to be destroyed, that is, to be slain; "and this in your power." Or "in your power," that is, on account of your might. But this seems to be against the word of Christ, who says: "pray for those who persecute you." It must be said that all these imprecations that are read in the prophets can be understood in three ways. In one way, as a manner of pronouncement, because they were speaking by the Spirit of God and foretelling things to come. As a manner of prayer: as if to say, "turn back," etc., that is, "you will turn back." Hence in the Hebrew the present tense is used: "you turn back." In another way, in conformity with divine justice. Third, as a spiritual denunciation. For sinners, when they cease to sin, then die and cease to be sinners. And this is to be continually prayed for.
[87308] "I will sacrifice willingly to you." Here he sets forth the recompense. And first the recompense is set forth. Second, the reason for the recompense. He intends to offer as recompense two things: sacrifice and confession. With regard to the first he says, "I will sacrifice willingly to you." Against this, above he said: "if you had desired sacrifice, I would have given it." And it must be said that here he speaks of the sacrifice that is acceptable to God, which is the sacrifice of a contrite spirit and the chastisement of the body. 1 Cor. 9: "I chastise my body," etc. Rom. 12: "Present your bodies as a living sacrifice," etc. The third sacrifice is from one's best possessions. Heb. 13: "Do not forget to do good and to share, for by such sacrifices God is won over," that is, God is pleased. With this threefold sacrifice, therefore, "I will sacrifice to you willingly," that is, with joy. 1 Ezra 3: "In all things wherein a sacrifice was voluntarily offered." 2 Cor. 9: "God loves a cheerful giver." With regard to the second he says, "I will give praise to your name, O Lord, because" -- namely, through thanksgiving. Tob. 12: "Bless the God of heaven," that is, give thanks. And why? Not on account of temporal goods, as sinners do, of whom it is said: "he will give you thanks when you do well for him." But on account of the goodness and kindness of God, and on account of benefits received, because he has been heard in his petitions. Hence he says he was heard with regard to himself, when he says, "because you have delivered me from every tribulation." And with regard to his enemies: "because my eye has looked down upon my enemies," because they were unable to harm him. Or "has looked down," etc., because he despised their felicity and prosperity: "the malicious one is brought to nothing," etc.
Commentary on Psalm 54
[87309] "Hear, O God, my prayer, and do not despise." Above, the Psalmist showed the assault of enemies against himself. Here he sets forth deliverance from them. And first he asks in general against all enemies. Second, he asks specifically against certain ones, at "Rescue me from my enemies." Concerning the first, he does two things. First, he implores God's help against the evils he suffers from enemies. Second, having been heard, he gives thanks, at "Have mercy on me, O God, have mercy on me." Concerning the first, he does two things. First, he amplifies the evils he suffers with respect to sorrow. Second, with respect to the persistence of tribulation: "Have mercy on me, O God, for he has trampled on me." In this Psalm, according to the Gloss, the Psalmist speaks in his own person, expressing the very tribulations he was suffering. It can also be said in the person of the Church, or of a just man, or of Christ insofar as he bears the figure of our weakness. The title: "Unto the end, in verses, an understanding of David." And the sense is: "an understanding of David," as if to say: this is the understanding of David, in verses. And it is titled from "understanding," so that he who is in tribulation may know how to recognize the evils he suffers and the good things he expects, according to Prov. 14: "The heart that knows its own bitterness," etc. This Psalm is therefore divided into three parts. First, he explains the tribulation he was suffering. Second, the malice of the enemies, at "Cast them down." Third, he commemorates the help God provided him, at "But I cried to God." Concerning the first, he does two things. First, he asks that his prayer be heard. Second, he explains the tribulation, at "I was saddened." He says, therefore, "Hear, O God, my prayer." This is when the one who prays asserts what he is asking by repeating his prayer. Nor is this superfluous, because the repetition of prayer stirs up the affections. Jas., last chapter: "It avails much," etc. Sometimes, moreover, what is asked is obtained even when the prayer is not acceptable to God, as when a sinner asks; but in the very fact of asking, he merits God's displeasure. Ps. (77): "He gave them their requests and sent satiety into their souls," etc. "But while the food was still in their mouths, the anger of God ascended upon them." Frequently someone grants in anger what he denies when favorable. And therefore he says, "and do not despise my supplication." Someone's prayer is despised for two reasons: either because he asks what ought not justly to be asked, or because he asks not devoutly but with pride. Ps. (101): "He has regarded the prayer of the humble and has not despised it," etc. The prayer of the Pharisee was despised because he asked with pride (Lk. 18). Ps. (140): "Let my prayer be directed," etc.
[87310] "Attend to me and hear me." Here is described the order by which God accepts prayer: namely, when he accepts the prayer or petition, because the petitioner is not accepted through the prayer, but the prayer of those to be accepted is accepted through the petition. Hence it is said in Gen. 4: "The Lord looked first to Abel and then to his offerings." "Attend to me," that is, accept me. Or "attend to my affliction." Exod. 3: "Seeing, I have seen the affliction of my people." "And hear me." Ps. (63): "Hear, O God, my prayer, when I make supplication."
[87311] "I was saddened." Here he explains the tribulations. And first he sets forth the cause of the tribulation. Second, its severity. Third, the remedy. The cause of the tribulation was the suffering he was enduring. This also applies to Christ: "My soul is sorrowful even unto death." This tribulation of Christ can be considered with respect to its fruit, its manner, and its motive. The fruit of the tribulation of the saints is the exercise for justice, as in military training. And therefore he says, "in my exercise," that is, in the tribulation which you send for the sake of training, "I was saddened." But against this, Prov. 12: "Nothing that befalls the just man will sadden him." It must be said that the just man is not saddened by the sorrow of this world, which brings death, but by the sorrow of repentance, which is according to God. Or it must be said that there is one kind of sorrow that is a passion, and this bodily imitates suffering; and this does not befall the wise man. There is another sorrow that is called a pre-passion, which is a sudden movement; and this sorrow was in Christ. And there is a twofold exercise for justice. One is undertaken voluntarily: 1 Tim. 4: "Exercise yourself." The other exercise is imposed from outside, as is the case here. The manner of tribulation is twofold. One is by words, namely by threatening. The other is when tribulation is inflicted by deeds, by persecuting. Regarding the first, he says, "I was disturbed by the voice of the enemy." One is disturbed when the tranquility of the heart is entirely removed -- "by the voice of the enemy" who threatens and blasphemes. Jer. 12: "My inheritance has become to me like a lion in the forest." Regarding the second, he says, "by the tribulation of the sinner," namely inflicted upon me. Ps. (118): "Many are those who persecute me." The cause of this tribulation is twofold. Sometimes they afflict out of deliberate malice; sometimes out of passion. Regarding the first, he says, "because they turned their iniquities upon me," that is, they carried out against me the iniquity they had planned to perpetrate. Regarding the second, he says, "and in anger they were troublesome to me." Gen. 49: "Cursed be their fury."
[87312] "My heart was troubled." Here the magnitude of the tribulation is set forth with respect to three things: that it is close at hand, great, and efficacious. When someone wishes to exaggerate his pain, he says he has been struck to the heart. And therefore he says, "My heart was troubled within me"; as if to say: not in external things, but he is wounded to the very heart. Jer. 4: "My bowels are in pain." The tribulation is also great, because no evil among worldly things is as great as death. Hence he says, "The dread of death," that is, the fear of death, "fell upon me," because Saul wanted to kill him. The tribulation is also efficacious, because when fear is strong, it has a twofold effect: one in the body, namely trembling; the other in the soul, namely trepidation. And therefore he says, "Fear and trembling of death came upon me," that is, upon my powers with respect to the soul, "and darkness covered me," that is, stupor enveloped me. Or "darkness," that is, evil men. Ps. (117): "They surrounded me like bees."
[87313] "And I said: Who will give?" Above, the Psalmist set forth the affliction of heart that he suffered; now he sets forth the remedy he applied. And this remedy is above all the pursuit of contemplation, especially because in the works of the active life he is afflicted again. Gregory says: The evils that press upon us here compel us to go to God. And concerning this he does three things. First, he sets forth his desire for the contemplative life. Second, he shows what he did to dispose himself for it. Third, what he expects to be accomplished by God. The second, at "Behold, I went far away." The third, at "I waited." In contemplation, three things are required: facility for contemplating, the act of contemplation, and the effect. Facility is designated by wings. Hence he says, when he was afflicted in the active life: "I said, 'Who will give me wings like a dove?'" Considering that there is no remedy for escaping this affliction except through contemplation, and that he does not have the facility of escaping because he does not have wings by which he could fly. And there is a threefold wing corresponding to the three things required for contemplation. First, there is required the ordering of disordered affections, which is a certain disposition for contemplation; and this is had through the moral virtues. Hence the wings are the moral virtues, such as patience, humility, etc. Mal., last chapter: "Healing in his wings." Another wing is charity, which above all makes one fly into contemplation. Ezek. 1: "Their wings were joined together." Another wing is wisdom; and by the wings of wisdom, truth is contemplated, because without those wings one easily falls into errors if one contemplates divine things. Of these wings, Is. 40: "They shall take wings like eagles," which signifies wisdom through lofty flight. These things are said because wings are not fully possessed and are given so that they may be absolutely possessed. And all these are given by God. Sometimes they are given to certain people who have wings but have them impeded, as prelates when their resignation is accepted. And he says, "wings like a dove," not a raven. For the raven did not return to the ark, but the dove returned carrying a branch of a green olive. Those who do not return to the ark with holy affection fly like ravens, because they think of nothing but themselves -- namely, how they might discover some truth, like the philosophers. But those fly like doves who both contemplate and return to their neighbors, teaching what they have contemplated, carrying a branch of green olive in their mouths, bestowing the oil of mercy upon their neighbors. For the dove is a clean, lovable, mourning animal; so too the saints are moved by their neighbors and have compassion for them. It is also a simple animal; and so too the saints have simplicity. Mt. 10: "Simple as doves." The act of contemplation is signified by flight. "I will fly." In Sacred Scripture, the progress of good works is designated by a threefold movement of an animal: namely, by walking -- Jn. 12: "Walk while you have the light"; by running -- Ps. (118): "The way of your commandments," etc.; and by flying -- Is. 40: "They shall fly and not grow weary." Walking is designated through the moral virtues, by which a man lives humanly. Running through charity. Flying through contemplation. According to Richard of Saint Victor, contemplation is diversified as flight is among birds. Sometimes birds fly upward, sometimes downward, to the right, to the left, forward and backward, sometimes in circles. Sometimes they hover suspended and advance and retreat. So too in contemplation: to ascend is to consider sublime causes; to descend is to consider the lowest effects. Likewise, to go forward is to consider more general matters that pertain to many; to go backward is when one considers private matters. Likewise, to the right and to the left is when one considers certain circumstances. In a circular motion is when one considers the accidents of things; but when what is individual is signified, then there is rest. The effect is designated when he says, "and I will rest," namely in consideration. This rest is had in this life: Wis. 8: "Entering my house, I will rest with her." And in the fatherland: Ps. (4): "In peace, in the selfsame, I will sleep and I will rest."
[87314] "Behold, I went far away, fleeing." Here his disposition for contemplation is set forth. And first he shows what he avoided. Second, what he observed. He avoided the impediments to contemplation, which are principally two: namely, the preoccupation with earthly things and with sin. And these two are to be avoided in two ways: namely, swiftly and efficaciously. Swiftly, so as not to delay; and therefore it should be done immediately. Hence he says, "fleeing." Sir. 21: "Flee from sin as from the face of a serpent." Zech. 2: "Flee, flee from the land of the north." Efficaciously, so that not only the acts of sin but also the occasions of sin are avoided. And therefore he says, "I went far away"; as if to say: I abandoned all occasions of sin. Gen. 19: "Do not stay in all the surrounding region."
[87315] "And I remained in solitude." Sometimes someone remains in solitude of place, because he remains there bodily; sometimes in mind, because even among crowds he thinks of the things of God. Hos. 2: "I will lead her into the wilderness." Lam. 3: "He will sit alone." And these things, according to the Gloss, are explained differently so as to refer to Christ, who has wings on account of charity and flew from the Jews and rested among the Gentiles, went far from the Jews and remained in the faith of the Gentiles, which was a kind of wilderness.
[87316] "I waited for him." Here he shows what he expects from God, namely God's help, which is the completion of his desire. Ps. (54): "I waited for him who saved me," etc. And therefore he says, "who would save me." And why? Because he alone is the Savior. And from what does he save? From the two things on account of which he seemed to be moved to take up wings: namely, from the affliction of being troubled among men. One is the sorrow of heart, which believes it will find rest there. Hence he says, "from faintheartedness of spirit." He is too bold who seeks to have rest among disturbances. Is. 35: "Say to the fainthearted: Be strengthened." "And from the storm," namely from the tribulation of men, save me, both temporal and spiritual.
[87317] "Cast them down, O Lord." In the preceding part, the Psalmist set forth the affliction he suffered from the wicked; here he treats of their malice. And first, describing the malice of sinners, he asks that it be impeded. Second, he asks that it be punished with punishment, at "Let death come." Concerning the first, he does two things. First, he asks that their malice be impeded. Second, he describes it, at "Because I have seen iniquity." The wicked have the ability and the power to do harm in two ways: namely, through the loftiness of their position, and through the agreement of many in one. And this is dangerous; and therefore a twofold remedy should be applied against it. In one way, that they be cast down from their position. In another way, that division be placed among them. Regarding the first, he asks, "Cast them down, O Lord," namely by removing them from their position; as if to say: throw them down by humbling them. Regarding the second, he says, "and divide their tongues," because their malice is first in the tongue, by which they speak grandly. 1 Sam. 2: "Do not multiply speaking lofty things." And because by speaking they consent to evil with their tongue. And the figure of such a division was in the Old Testament, where the tongues of the nations were divided (Gen. 11).
[87318] "Because I have seen iniquity." Here he describes their malice. And first he describes the common malice of the world. Second, the malice of a certain principal person among them. He describes the common malice of the multitude first in general. Second, in particular, at "Day and night." In a multitude there is a twofold disorder. One on the part of the rulers. The other on the part of the people. For a city is well ordered when the rulers govern justly and the people obey; otherwise it is not well disposed. And such a city is the world, in which neither do the rulers govern justly nor does the people obey. But the city of God is well ordered. In the city of the world, therefore, "I have seen iniquity and strife." I saw iniquity on the part of the rulers and judges. Is. 1: "Your assemblies are wicked." Likewise, I saw strife against the prelates. Is. 41: "Your people are like mud that is trampled upon."
[87319] "Day and night." Here he shows in particular. In every city there are three things: namely, walls that surround it, the central habitation, and the public squares. And the Philosopher distinguishes three classes of men. By walls are understood the rulers and magnates of the city, who protect the people as walls protect the city. Prov. 25: "Like a city open and without surrounding walls," etc. Is. 62: "Upon your walls, O Jerusalem, I have posted watchmen," that is, rulers and governors. Is. 1: "Your princes are faithless." And "by day," namely by executing malice, "by night," by plotting. Or "by day" in prosperity, "by night" in adversity. Hence he says, "Iniquity will surround them upon its walls," that is, the injustice of the rulers will surround the city of the world, as walls surround a city. The center of this city is the people, in which there is "toil in its midst and injustice" -- as regards the evil they do -- and thus eagerness for evil, when he says, "toil imposed." Jer. 9: "They labored to act unjustly." Wis. 5: "We wearied ourselves in the way of iniquity." And the very species of evil: "and injustice." And this is understood passively, of the injustice they suffer from the prelates, and "toil imposed." The public squares are the public places, and there are those who carry out public offices, such as merchants, among whom there is manifest injustice, such as through usury. Ps. (14): "He who did not give his money for usury." And therefore he says, "Usury did not depart from its squares." Likewise hidden things; hence he says, "and deceit."
[87320] "If my enemy." Here he describes the malice of a certain singular and principal person in the multitude. And perhaps it refers to Saul, or to Doeg the Edomite. And first he sets forth an evil that could be tolerated in some way. Second, he sets forth an evil that is intolerable. It is tolerable in some way that a man should suffer persecution from enemies. And therefore first he describes the persecution of enemies: first from the side of the enemy who persecutes; second, from the side of the persecutor; third, from the side of the one who suffers persecution. The one who persecutes is sometimes called an enemy, namely when he exercises enmity outwardly. Sir. 12: "Never trust your enemy." Sometimes he exercises enmity while harboring hatred in his heart. Lev. 19: "Do not hate your brother in your heart." On the part of the persecutor there is a difference, because sometimes the one who persecutes explicitly speaks evil of the one he persecutes, either by slandering or by insulting. And this kind of persecution is called cursing. Hence he says, "If my enemy had cursed me." Ps. (9): "Whose mouth is full of cursing," etc. Sometimes he does not explicitly speak evil, but maintains an evil manner of speaking, because he speaks contemptuously. On the part of the one who suffers, there is also diversity, because sometimes he hears the insults and bears them patiently. Jas., last chapter: "You have heard of the patience of Job." Hence, "I would have borne it indeed." Sometimes he hides himself from the face of the enemy. Hence, "I would perhaps have hidden myself from him." Sir. 8: "Do not stand against the face of your enemy." Jn. 8: "He hid himself." Therefore, regarding the diversity of the persecutor, he says, "divide their tongues," etc., because I suffer not only from an enemy but from a friend. Regarding the second, he says, "If he had spoken great things against me, I would perhaps have hidden myself from him." "But you, a man of one mind with me." Here he sets forth the evil that is intolerable, that is, suffering injury from enemies, because no plague is more effective for doing harm than a familiar enemy. And he describes the enmity first with respect to interior things. Second, with respect to exterior familiarity, at "Who together with me." Regarding interior things, he describes the evil according to three things. First, according to the concord of voice. Phil. 1: "You stand unanimous in one spirit." And therefore he says, "But you, a man of one mind with me"; as if to say: you spoke evil of me; and therefore this is on an intellectual level. And according to this, he can be speaking of Saul, whose familiar he was. But in the Gloss, it is mystically explained in three ways: according as it applies to a believer in one way; in another way, according as it applies to Christ with respect to the Jews; in a third way, according as it applies to Christ with respect to Judas. In the first way, therefore, any believer can say this when he suffers persecution from another believer. In the second way, Christ can say this of the Jews, who were of one mind, because they bound themselves to his commandments. Exod. 24: "All things that the Lord has commanded, we will do." Third, regarding Judas, who had bound himself to his counsels. And what he says, "my guide," is likewise explained in three ways. In one way, insofar as someone can be called a guide because he gives good counsel and assistance, and afterward plans persecution. Mic. 7: "Do not trust in a guide." In another way, regarding Christ with respect to the Jews and Judas, who "is my guide," not leading me, but established by me as a guide of the nations. Rom. 2: "You are confident that you are a guide." Or regarding the priests, who are guides among the people. To Judas the apostle, Christ says: "You are a guide established by me," in one way because a guide of the Christian people together with the others to be led. Ps. (67): "The princes of Judah, their leaders." Or a guide because he was appointed by Christ among those who went before him wherever he was about to go (Lk. 10). "My acquaintance." One believer can say to another believer, "Who together with me took sweet food," because they lived together in the Church. Likewise, the Jew was known to Christ, who lived among the words of God (Rom. 3). Likewise Judas, because Christ foreknew his malice. Jn. 6: "One of you is a devil." Second, friendship consists in exterior familiarity. And he shows this in two things: namely, first in bodily and human things; second, in divine things. In the first, those have friendship toward each other who dine together. And if this is understood of Christ speaking to Judas, then, according to the Gloss, he took bodily food together with Christ at the table. Ps. (40): "He who ate my bread," etc. And he says "sweet," because the food of those dining together usually makes their spirits sweet. Sir. 6: "There is a friend who is a companion at the table." So also it can be said of any bodily familiar. There are also spiritual foods that Judas took with Christ, namely the word of God. Sir. 15: "He fed him with the bread of life," etc. God calls these "foods," because the words of God are sweeter than any bodily food. Ps. (118): "How sweet to my palate," etc. Regarding the second, therefore, he says, "We walked together in agreement." Jerome, commenting on Matthew, says that there is nothing that so causes distrust as diversity of faith and divine worship. And this was especially the case in the time of persecution, when fathers preceded their sons and vice versa. And thus the unity of faith and religion is the greatest bond of love; and therefore it is the greatest malice to prosecute those who share the same worship. And it happens in two ways that people are of different cults. In one way, because one is entirely not in the same cult as the other, as when one is a Christian and the other a Jew or a Pagan; and such are not together in the house of God. Sometimes both are of the same religion, yet they do not agree together, as a Catholic and a heretic; and he excludes both of these when he says, "Together we walked in the house of God," namely in the Church (1 Tim. 3), which is the house of God. Second, when he says, "in agreement." 1 Cor. 1: "That you all say the same thing." But if we refer this to the Jews, then "in the house," that is, in Jerusalem. And likewise, he was there with Judas, because Christ did not repudiate the bond of the old law. Mt. 5: "I did not come to abolish the law, but to fulfill it." "Let death come upon them."
[87321] Here he asks that a just punishment be applied to them. And first he asks that punishment be inflicted. Second, he shows the guilt, at "Because there are iniquities." Concerning the first, it should be known that here is referred to the history found in Num. 16, when Dathan and Abiram made a sedition. Moses had the others withdraw from them and said that the Lord would do a new thing, so that the earth would open, etc.; and immediately the earth opened and swallowed them. He says, therefore, alluding to that history: "Let death come upon them"; as if to say: let punishment come upon them, because they commit a new guilt by persecuting a friend, that is, Christ. This can be understood in two ways. In one way, so that one clause determines the other; as if to say: let death come upon them, and such a death that they descend into hell. Or they are two punishments: one of death and the other of descent into hell. For there Dathan and Abiram, who were leaders, were punished differently, because they were swallowed up; while others were killed by fire in the camp. Regarding the lesser, therefore, he says, "Let death come upon them." Regarding the greater, "and let them descend into hell." And in these is designated the twofold punishment that the Psalmist does not wish for but pronounces. One that they will suffer in hell after this life; the other that they suffer here in this life. After this life they suffer the death of eternal damnation. Rom. 6: "The wages of sin is death." Ps. (33): "The death of sinners is most wretched." But in this life they descend into hell, that is, into the whirlpool of vices. Prov. 18: "The wicked man, when he comes into the depths," etc. Or "let them descend living," after this life, that is, let them descend with the attachment they have, which is their life, into hell. Or if it is said optatively, then it is explained thus: "death," namely of justice, by which one dies interiorly to sin. Col. 3: "You are dead, and your life," etc. "Let them descend living," with the life of justice, into hell through consideration, according to Is. 38: "In the midst of my days I will go to the gates of hell." And those who thus descend living through the consideration of punishments so as to escape them will not descend dying. Sir. 7: "Remember your last end," etc.
[87322] "Because there are iniquities." Here the reason for the punishment is set forth. First he sets forth their hidden guilt. Second, their manifest guilt. He alludes to that history, Num. 16: "Withdraw, withdraw from the tents of the wicked." "Iniquities" are said to be hidden sins. Rom. 13: "Not in impurities," etc. Hence "in their dwellings," that is, in secret. "In their midst," that is, in public. Is. 3: "They have proclaimed their sin like Sodom." Job 11: "If there is iniquity in your hand," etc. Regarding manifest guilt: "and injustice may not be found," etc. Or according to another reading: there is a twofold kind of guilt. Sometimes it comes from sudden temptation; sometimes from malice. The first sin, which comes from sudden temptation, is, as it were, extrinsic to man -- like the parable of Nathan in the Book of Kings about the traveler, namely the desire that suddenly entered David. Hence the other reading does not have "in their dwellings" but "in their lodgings," as if adventitious, according to the Gloss. The meaning is that sin is, as it were, natural to them, "because it is in their midst," that is, in the midst of their heart. Thanks be to God.