Thomas Aquinas

In the foregoing group of ten Psalms the Psalmist treated of the persecution which he himself suffered from Absalom his son, by which was figured the persecution which Christ was to suffer from Judas; but in this second group of ten, as appears from the titles of certain Psalms, he treats of the persecution which he suffered from Saul, by which was figured the persecution which Christ was to suffer from the princes of the priests. Now this group of ten is divided into two parts. In the first he asks to be freed from his enemies. In the second, now freed, he prays for his own exaltation, in the Psalm "May the Lord hear you," which indeed fits as regards the history of David — because, Saul having died, David was promoted to be king — and as regards the mystery, Christ, whose kingdom was confirmed in his death: Philippians 2, "wherefore," namely because he was made obedient to the Father even unto death, "God exalted him."

In the first part he does two things. First he asks for liberation. Second, he gives thanks for the liberation: and this in Psalm 17, "I will love you." As to the first, he does three things. First he sets forth at length the malice of his persecutors. Second he calls to mind his own righteousness, at the place, "Lord, who shall dwell." Third, on account of his righteousness, he asks for the efficacy of being heard, at the place, "Hear, O Lord," and so on.

As to the first, he does two things. First he reproves the deceitfulness of his adversaries. Second he charges them with their iniquity, at the place, "The fool has said." As to the first, he does two things. First he calls to mind their deceitfulness. Second he asks for the divine light, lest he be ensnared by them, at the place, "How long, O Lord."

This too fits well enough as regards the history of David, against whom Saul proceeded deceitfully. Now he prefixes to this Psalm this title: "Unto the end, for the octave, a Psalm of David," which has been expounded above.

As to the first, he does three things. First he describes his calling to mind of their deceitfulness; second he asks for their destruction, at the place, "May the Lord destroy"; third he sets down the ground for being heard, at the place, "Because of the misery," and so on. As to the first, he does two things. First he describes their defect; second he adds the sign of the defect, at the place, "They have spoken vain things."

As to the first, it must be known that David, considering the malice of his adversary growing strong against him, as one stupefied, first has recourse to the divine help, saying, "Lord, save me." And rightly so, because besides him there is no savior, as is said in Isaiah 45.

Second, he enumerates their defects. Now two things preserve a man from evil: namely the fear of God — Ecclesiasticus 2, "he who fears God will keep his commandments" — and the love of truth; because right works are called true, as it were, in agreement with the rule, and if they are not right, they pertain to infamy. For some, even if they do not avoid evils on account of the fear of God, are nevertheless drawn back from them on account of infamy. But someone fears neither infamy: hence it is said in Luke 18, of a certain man who "neither fears God nor respects man." And these two things the Psalmist excludes from his adversaries.

First indeed the fear of God, when he says, "for the holy man has failed" — for holiness consists in the fear and worship of God. Hence too the things dedicated to divine worship are called holy; as if he were to say: there is not found in this world a man who fears God. Micah 7: "the holy man has perished from the earth, and there is none upright among men."

Second, he excludes the love of truth when he says, "for they are diminished." But it must be asked, why does he say "truths" in the plural? Hosea 4: "there is no truth of God on the earth." To which it must be said that there is one primordial truth, which is in the divine intellect. John 14: "I am the way, the truth, and the life." Now just as from one face of a man diverse likenesses result in diverse mirrors, and likewise in one mirror when broken, so in diverse souls, from the one divine truth, diverse truths result. And likewise in one soul, because it does not attain to the divine simplicity, but is composed of that by which it is and that which it is, there appear, from that one truth by which the holy soul is illumined, diverse truths; and these truths indeed, when the soul withdraws 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, the truth of life, concerning which Isaiah 38: "remember how I have walked before you in truth"; the truth of doctrine, Matthew 21: "we know that you are truthful, and teach the way of God in truth"; and the truth of justice, concerning which Exodus 18: "provide out of all the people able men, such as fear God, in whom there is truth." It is of this truth that this Psalm seems to speak: namely, of the truth of justice; from which indeed Saul withdrew when he unjustly persecuted David himself.

It must therefore be said that truths of this kind are diminished not of themselves, but "by the sons of men," through whose faults they are depraved. And indeed the truth of life is diminished when good is judged evil. The truth of doctrine, when light is called darkness. But the truth of justice, when the bitter is judged sweet, and conversely. Isaiah 5: "woe to you who call good evil, and evil good; putting light for darkness, and darkness for light; putting bitter for sweet, and sweet for bitter."

Now he says that holiness fails, because since it is from God through grace, it is taken away at once by a single mortal sin. But truth is diminished, as it were, successively. Jerome has: "for the merciful man has failed"; and "for the faithful are diminished," because mercy and justice are required toward one's neighbor. Proverbs 20: "but a faithful man, who shall find?"

Accordingly, when he says "vain things," he sets down the sign of the defect of holiness; and it is twofold, namely vanity and deceit.

The first sign of the defect is vanity: and as to this he says, "they have spoken vain things," and so on. Vain is that which has no subsistence. True things, therefore, are those beneath which nothing of vanity lies; hence 1 Timothy 1: "the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith: from which some, having gone astray, have turned aside to vain babbling." Jeremiah 9: "let every one take heed of his neighbor." Gregory: "vain speech is the index of a vain mind." Likewise vain is that which is not grasped by the intellect: superfluous words too are vain. Proverbs 14: "where there are many words, there is frequently want." Likewise vain is that which is not stable: and thus words about temporal things are vain, John 3: "he who is of the earth speaks of the earth"; Isaiah 29: "your speech shall mutter out of the ground." But to whom do they speak vain things? "To his neighbor," to whom they ought to speak the truth. Ephesians 4: "speak each one of you the truth with his neighbor."

The second sign of the defect of holiness is deceit; and as to this he says, "with deceitful lips, in heart and heart have they spoken." The doubling signifies a double heart. For they show that with their mouth they have one thing, while in heart they have another. They show themselves to grieve, and they rejoice; to love, and they hate; to have compassion, and they are glad. James 1: "a man of double mind is inconstant in all his ways." Ecclesiasticus 2: "woe to the double heart, and to wicked lips."

"May he destroy." Here he asks for their destruction. And first he asks for it; second he indicates the cause, at the place, "all the lips," etc.: as if to say, may he destroy them doubly, namely in soul and in body. Jeremiah 17: "bring upon them the day of affliction, and destroy them with a double destruction, O Lord God."

Accordingly he sets down the cause of their malice: and he sets down three things — namely fraudulence, because "deceitful lips": for deceit is when someone does one thing and feigns another. Deceit is conceived in the heart, but it is covered over by words or deeds. Proverbs 12: "deceit is in the heart of them that think evil things." These God scatters, in that he uncovers them; for then deceit does not have the character of deceit, since deceit is a hidden malice. Hence he does not ask for their destruction, but for the uncovering of their malice. Or he asks for their perdition through grace. Proverbs 19: "when the pestilent man is scourged, the fool will become wiser"; hence he says, "deceitful lips." The Gloss: as it were, the ground of the petition is their deceit. Or "he will destroy them," as it were by punishing them out of their own malice, so that they themselves fall into it, by the just judgment of God, as is said of Haman, Esther 7, against Mordecai: "Haman was hanged on the gallows which he had prepared for Mordecai." Ezekiel 3: "I will make your tongue stick to the roof of your mouth: and you shall be dumb," as if no longer daring to practice frauds. Proverbs 21: "the pestilent man being punished, the simple will be wiser." The same, 22: "foolishness is bound up in the heart of a child, and the rod of correction will drive it away."

Second, he sets down their boastfulness, and "the tongue that speaks great things" about themselves before those who consider them great. Psalm 72: "they have set their mouth against heaven, and their tongue has passed through the earth." Now that which is greater in another we are accustomed to revere, and that which is lesser we do not reckon of account. In order, therefore, that they may appear great, and equal to God, they hold God in contempt — that is, divine honors. So it is said of the Antichrist, that he speaks against the God of gods. 2 Thessalonians 2: "he opposes and is lifted up above all that is called God, or that is worshipped, so that he sits in the temple of God, showing himself as if he were God." And of Antiochus, 2 Maccabees 9: "it is just to be subject to God, and that a mortal should not think himself equal to God"; and Acts 12, of Herod, that the people cried out to him "the voice of a god, and not of a man." And lest they should be able to excuse themselves that they did not do it on purpose, he adds: "who have said" — namely on purpose — "we will magnify our tongue."

Third, he sets down their blasphemy or pride: "our lips are our own." For this is the first species of pride, when someone reckons that he has something from himself. 1 Kings 2: "do not multiply to speak lofty things, boasting." 2 Corinthians 3: "we are not sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God." The second species of pride is when someone wishes to glory in something above the rest; hence he says, "who is our lord?" Job 21: "who is the Almighty, that we should serve him?" Hosea 7: "they have returned that they might be without a yoke, and they have become like a deceitful bow." Job 11: "a vain man is lifted up into pride, and thinks himself born free like a wild ass's colt."

"Because of." Here, thirdly, he sets down the being-heard of his prayer. And first he prefixes it; second he sets down its certainty, at the place, "the words of the Lord"; third he sets down his own belief, at the place, "you, O Lord."

He says, therefore, "because of the misery" — that is, the manifold defect — "of the needy" — that is, those lacking resources — "and the groaning" — that is, the sobbing — "of the poor" — that is, those having little. Psalm 9: "to you is the poor man left." Exodus 2: "he heard their groaning, and remembered the covenant." "Now will I arise, says the Lord." "Now," in the opportune time. Psalm 9: "a helper in due time, in tribulation." Isaiah 9: "in an acceptable time I have heard you, and in the day of salvation I have helped you."

"I will put him in safety" — that is, I will add — "I will deal confidently in him" — that is, I will be in him. Jeremiah 1: "do not fear before their face, for I am with you." Isaiah 14: "the Lord of hosts has decreed: and who shall be able to disannul it? His hand is stretched out: and who shall turn it away?" Jeremiah 1: "they will fight against you, and will not prevail, because I am with you to deliver you." And 39: "your life shall be to you for a salvation, because you have put your trust in me, says the Lord."

Accordingly he sets down the certainty of the promise: "the words of the Lord are chaste words" — not adulterated by the admixture of anything foreign; or chastened from superfluity; or incorrupt, because someone is called chaste before experience, but continent after. Not vain, but firm. Matthew 24: "heaven and earth shall pass away, but my words shall not pass away."

Second, they are full of truth; hence, "silver tried by fire." Silver is white without stain, sonorous without pretense, fragrant without taint. "Tried of the earth" — that is, from the earth: for the Greeks lack the ablative. Now this is a translation from the Greek — "purged seven times" — that is, perfectly. And the prophet responds: "You therefore, O Lord, will preserve us from evil. And you will keep us in good, from this generation forever."

"Therefore the wicked walk round about," in such a way that they will never arrive at the end of the journey which they intend, namely to afflict others as they wish. Isaiah 59: "their paths are crooked." And why? Because, "according to your height you have multiplied the sons of men" — because in my house there are not only vessels of gold and silver, but also of wood and earthenware; and some indeed sanctified unto honor, prepared for every good work. 2 Timothy 2. Or "the wicked walk round about," in a circle of vices, not attaining to the mean of virtue. 1 Kings 25: "the soul of your enemies shall be whirled about," and so on.