Thomas Aquinas

Above, the Psalmist gave thanks in many ways for benefits given and hoped for; but here, from the consideration of those benefits, he rises up into the praise of the benefactor. The title is plain: "Unto the end, a Psalm of David." According to the letter it is referred to David; but according to the mystery, to Christ, "unto the end." This Psalm is divided into two parts. In the first, God is commended from his instruction, by which he instructs us. And this in two ways. One common, which applies equally to all: and this is manifested through his works: Romans 1: "the invisible things of God are clearly seen, being understood by the things that are made." The other special, through the giving of the law, which pertains only to the faithful. The second part begins where it says, "the law of the Lord is unspotted." This Psalm is truly expounded of Christ, since the Apostle brings forward an authority from it for the mystery of Christ in Romans 1, "went out into all the earth, etc.," 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 foreshown in the figures of the works of the saints. And therefore this Psalm will first be expounded as to the figure, and second as to the truth. And first it speaks of the heavens; second, of the sun. By the heavens are understood the apostles; by the sun is understood Christ — "In the sun." Concerning this he does two things. First he sets down the teaching by which God instructs us through the heavens, however these be understood. Second he excludes the impediments to this teaching, where it says, "day to day uttereth speech," and so on.

Two things must be known about God. One, namely, the glory of God, in which he is glorious. Second, his works. If we look to the corporeal heavens, these announce to us the glory of God, because in them there is a wonderful and ordered distinction, which is a certain overflow of that glory into the firmness of glory: Ecclesiasticus 43: "the beauty of heaven is the glory of the stars: the Lord on high enlighteneth the world." And because the sun, giving light, has looked upon all things, and the work of it is full of the glory of the Lord. And therefore these material heavens are understood to indicate to us the glory of God — not as though they were living material beings, as Rabbi Moses says, but in their beauty, by which their maker is far more indicated. And the firmament shows us how magnificent God is. The firmament is called heaven, as it is said in Genesis 1: "God called the firmament heaven." But according to distinction, "heavens" is said: and thus in the distinction of the heavens the divine wisdom appears; if the whole be taken together, thus it declares his power; and therefore he says that "the heavens declare," that is, manifest, "the glory of God," and "the firmament sheweth forth the work of his hands," through which works his power appears. But according to the truth, by the heavens are understood the apostles, in whom, as in heavens, God dwells. And they are called heavens on account of the sublimity of their manner of life: Philippians 3: "our conversation is in heaven." Likewise they are starry, on account of the abundance of many virtues: Ecclesiasticus 43: "the beauty of heaven is the glory of the stars"; Isaiah 55: "as the heavens are exalted above the earth," etc., because they are bright through teaching and example: Matthew 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 are revolving through obedience and the course of preaching: Ecclesiasticus 24: "I alone compassed the circuit of heaven, and walked in the waves of the sea, and penetrated the depth of the abyss, and stood in all the earth, and in every people and every nation I have had the chief rule." These "declare the glory of God," namely, of the Father, in whom Christ is. And because Christ is equal to the Father, both in that he is God, and in that he freely forgives sins: Isaiah 52: "you were sold for nothing, and you shall be redeemed without money." Likewise the apostles are called the firmament, because they were made firm by the power of the Holy Spirit: Luke, last chapter: "Sit ye in the city, till you be endued with power from on high." And they "announce the works of his hands," that is, the miracles which Christ wrought, namely, his birth, passion, resurrection, and ascension: Ecclesiasticus 42: "Hath not God made the saints to declare all his wonderful works?" Isaiah 12: "declare this in all the earth." Psalm 95: "declare his glory among the Gentiles, his wonders among all people." Or, "the heavens declare," because the heavens sent forth a new star, announcing the rising of the Savior: Matthew 2: "we have seen his star in the east."

"Day." Here he excludes the impediment to the teaching; and he excludes a threefold impediment. Sometimes teaching is impeded, so that it cannot be learned, by reason of time; sometimes by the variety of tongues; sometimes by the diversity of places. The first impediment concerns the night: for night is not the time for reading, since it is the time for resting; and according to different times it is fitting to teach and to learn. And first one must speak of the material days that are caused, according to nature, from the motion of the heavens; and therefore one must consider not only the substance of the heavens but also the motion of the firmament: and thus one must grasp wisdom in this succession: Ecclesiasticus 33: "Why doth one day excel another, and one light another, and one year another year, of the sun? By the knowledge of the Lord they were distinguished," that is, disposed above. And therefore he says, "day," succeeding, "uttereth speech" unto day, that is, the day of wisdom, that is, it manifests the order and goodness of the 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 of each. "And night." Above he showed the divine wisdom and order of the divine disposition, because night orderly succeeds night; and he says that "day uttereth," because the time of day is the time for speaking, and therefore is the time of speech; wherefore he says, "uttereth speech." But the time of night is the time of meditation, on account of rest; and therefore in the quiet of night man meditates and discovers many things by which he becomes learned; and therefore it is the time of knowledge. And therefore he says, "and night," succeeding, "sheweth knowledge" unto night, that is, of God; because in one night there is a different disposition of time than in another, and all this from the knowledge of God disposing. According to the truth, the apostles are called "days"; and this is what he says: "day," that is, the apostles, "uttereth speech" of the divine wisdom "unto day," that is, unto the perfect: 1 Corinthians 2: "we speak knowledge 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 untaught, as night "sheweth" unto night, that is, unto the perfect, "knowledge," but concerning human matters: 1 Corinthians 3: "I could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ, I gave you milk to drink, not meat." Or, "day," that is, Gabriel, "uttereth speech" unto "day," that is, he sets forth the word of the Savior to the blessed Virgin; but "night," that is, the Devil, "sheweth knowledge" unto "night," that is, unto Eve: Genesis 3: "you shall be as gods, knowing good and evil." Likewise, second, teaching is impeded according to the variety of tongues; but this teaching is not impeded by this, 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," etc., "where their voices are not heard," because the voices, whether the preachings or the teaching of the apostles, are heard by everyone. But concerning the speech of the apostles there is a twofold opinion. For some say that the apostles spoke in one tongue, but all others understood them. But against this is the Apostle in 1 Corinthians 14: "I thank my God that I speak with the tongue of you all." Hence "there are no speeches" in which they are not heard to speak. "Speeches" signify principal languages, but "languages" signify the varieties of idioms within the same tongue. Or, "speeches" are tongues, "languages" are manners of speaking. Now there is a threefold manner of speaking: one humble, which we commonly speak; another, when it is colored; and another, when it is only ornamented. The first befits the one teaching; the second, the one persuading; the third, the one delighting; and the apostles spoke in each of these manners: Isaiah 28: "with the speech of a lip and another tongue will I speak to this people." Likewise an impediment to teaching is the diversity and remoteness of place, because teaching sometimes does not reach to remote parts; but it is not so with this teaching, because "their sound hath 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 it says "hath gone forth," not "have gone forth," "sound," that is, fame, "and their words unto the ends of the earth": Isaiah 12: "sing ye to the Lord, for he hath done great things; declare this in all the earth"; Matthew, last chapter: "going, teach ye all nations." And therefore he says, "and their words unto the ends of the earth": because the sound reaches remote places, and words reach places nearby. But it is not so with the apostles; rather even the words, that is, the distinctness of the sound, or some prophecy, or the fame of miracles, reached to the ends of the world.

"In the sun." Above the Psalmist made mention of the heavens; and here, to show forth the praise of the Creator, he treats of the sun. And just as by the heavens are understood the apostles, so by the sun is understood Christ: Malachi 4: "unto you that fear my name, the Sun of justice shall arise." And certain prophecies speak of this concerning Christ under the figure of the sun; therefore he first sets down the figure through which he begins to explain the truth concerning Christ. Concerning the figure he sets down three things: first, the situation of the sun; second, its motion — "and he as a bridegroom"; third, its effect — "there is no one that can hide himself," etc. First, it must be known that Jerome's differing text has, "he set his tabernacle among them," as though he were to say: thus the heavens declare, etc., and instead of "them," namely the heavens, "he set his tabernacle among them," that is, he placed him in the heavens. A tabernacle is fittingly set down here, because this world is the place of wayfarers, not of dwellers in a fixed place, since they are in continuous motion. Our own text, however, has, "he hath set his tabernacle in the sun." A lord's house stands more beautifully in a city than in the country; so the tabernacle of God appears more beautiful in heaven; and therefore he says, "he hath set his tabernacle in the sun," 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 the divine, 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 night and the beginning of day. And insofar as it is the end of night, it is nothing but a going forth from the hidden into the manifest, because it does not rise as though it then began to exist, but because it is then made manifest; and therefore he likens it to a bridegroom coming forth from his bridechamber, because just as the bridegroom is hidden in the bridechamber, so the sun is hidden by night; therefore he says, "he as a bridegroom coming out of his bridechamber." But insofar as it is the beginning of day, he sets down four things: namely, its property or efficacy, its magnitude, its swiftness, and the regularity of its motion. Its property, because night indicates sadness, but day gladdens: Psalm 29: "in the evening weeping shall have place, and in the morning gladness"; and therefore he says, "hath rejoiced." Its magnitude, because it is great among all particular corporeal things; and therefore he says, "as a giant." Its swiftness, whence he says, "to run." Its regularity, whence he says, "the way," because it does not stray from the straightness of its path, as some planets do. Likewise he explains this comparison when he says, "from the highest heaven." And what is said here can be understood in two ways. In one way, because there are, according to the astrologers, two points, 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, "from the highest heaven is his going forth," according to those who begin the day from midnight, "and his meeting is unto the highest thereof," as regards the angle of heaven where it is at midday. But if it be referred to one highest point, then it is one point, where the sun is at midday. And this is what is meant according to the astrologers, that many days are computed from midday; as if he said: from the meridional point is his return, namely the sun's, unto that same place: Ecclesiastes 1: "the sun ariseth, and goeth down, and returneth to his place." His effect is manifested when he says, "nor is there any one that can hide himself from his heat," as if to say: the sun at midday so burns the earth, and is so hot, that in some lands a man can scarcely endure it: Ecclesiasticus 43: "at noon it burneth the earth, and who can abide before the heat thereof?"

According to the reality signified, the mysteries of Christ are designated. And first his conception is designated; second his birth; third his progress; fourth his ascension. His conception is designated when it is said, "he hath set his tabernacle in the sun." Now it is customary that by "tabernacle" is understood the body: 2 Peter 1: "I know that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me"; 2 Corinthians 5: "we that are in this tabernacle do groan." What he says, then, "he hath set his tabernacle in the sun," etc., means: he placed his body in the sun, that is, in the Blessed Virgin, who had no darkness of sin: Song of Songs 4: "thou art all fair, my love, and there is not a spot in thee." Or, in the sun there are three things: it gives light, it burns, and it distinguishes the changes of times. "He hath set his tabernacle in the sun," that is, in the manifest, because whereas he was invisible, through the assumption of a body he was made visible: John 1: "the Word was made flesh, and dwelt among us." Likewise "in the sun," that is, in its burning, "he hath set his tabernacle," that is, his body, because he took up what is passible: Isaiah 53: "surely he hath borne our infirmities, and carried our sorrows." Likewise he subjected himself to change: and he who, insofar as he was God, was eternal, insofar as he was made man, was made temporal: Psalm 30: "my times are in thy hands." Or, "his tabernacle," that is, the Church: Revelation 21: "behold the tabernacle of God with men." "He hath set" it "in the sun," that is, in the manifest: Matthew 5: "a city seated on a mountain cannot be hid."

His birth is designated when it is said, "he as a bridegroom coming out of his bridechamber." The bridechamber is the virginal womb; from this, as a bridegroom, he came forth, because in that union, perpetual, he espoused human nature: whence in death the divinity remained united to the soul and to the body: Hosea 2: "I will espouse thee to me in faith." The progress of his way is described from its joyfulness. Hence, "hath rejoiced," inwardly, namely, with spiritual gladness, which neither death nor any sadness in the sensitive part could disturb, because even in the Passion he rejoiced: Isaiah 42: "he shall not be sad, nor troubled"; because from the sadness of the sensitive part there was no sadness in the higher part; yet he suffered wholly, according as he was by nature, but not according as he was turned toward God. Likewise it is described by its magnitude, because, "as a giant," of twin substance: because of the divine nature, in which he is great: Psalm 76: "who is a great God as," etc., and of human nature, in which he is also great: Luke 1: "he shall be great," etc. From its swiftness: because he wrought our salvation in a short time; whence he says, "to run the way": Acts 10: "he went about doing good, and healing," as it were swiftly.

"From the highest." Here he continues with the ascension; and concerning this he does three things: first he sets down the ascension that is owed; second, its term; third, he sets down the effect that is owed. The first, when he says, "from the highest heaven is his going forth." It is natural for anything to tend toward the place connatural to it. The highest natural place is owed to him who has the highest nature. Christ was born of the Father, having the highest nature: Ephesians 4: "he that descended, is the same also that ascended." And therefore he says, "from the highest heaven is his going forth," namely through eternal generation. And he says, "from the highest," not from the ethereal or the empyrean, or elsewhere, but from the being of the Trinity, because he is consubstantial with the Father, the same in essence. Then he sets down the term. He says therefore: "and his meeting is unto the highest thereof": John 16: "I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father." There follows the effect: "nor is there any one that can hide himself from his heat": Ephesians 4: "he gave gifts to men." And in the same place: "he ascended above all the heavens, that he might fill all things." When the sun is on high, it warms all things. So Christ, ascending, sent the Holy Spirit to the disciples; hence he says, "nor is there any one that can hide himself from his heat." The Holy Spirit warms: Song of Songs 8: "the lamps thereof are lamps of fire." But do not many fail to receive his heat? It must be said that it is with the Holy Spirit as it is with the material sun. 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 that can hide himself," etc.: because although the sinner does not receive him, yet he cannot be hidden so as not to be known by him, etc.: Proverbs 15: "hell and destruction are before the Lord."

"The law." Above the Psalmist treated of his general instruction, which comes about through creatures; now he treats of the special instruction, which comes about through the giving of the law: and concerning this he does two things. First he sets down the commendation of the law. Second he treats of the offenses committed against the law, where it says, "who can understand sins?" And fittingly, after the mysteries of Christ's incarnation, he treats of the old law, which was fulfilled through Christ, and the new law handed down: and concerning this he does two things. First he shows the goodness or rightness of the law. Second, its sweetness or delightfulness, where it says, "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, where it says, "the testimony of the Lord." Third he commends the things that adjoin the law, where it says, "the fear of the Lord." Now it must be considered that concerning the law of the Lord he says two things: that it is unspotted, and that it converts; and this can be referred to both laws, namely the new and the old: and they are set down as a difference from human law, in which certain unlawful things are permitted, such as usury and brothels, for it cannot correct everything. But the law of the Lord is not such, but is "unspotted," that is, excluding all evils: Psalm 11: "the words of the Lord are pure words," etc.; Job 6: "you shall not find iniquity in my tongue, neither shall folly sound in my mouth." Likewise human law does not extend itself except to those things to which human judgment applies, namely only to external things: 1 Kings 16: "man seeth those things that appear, but God beholdeth the heart." And therefore human law draws back only from external acts, whereas the divine law converts the heart to God; and therefore he says, "converting," not only the external acts, but also "souls." But the old law did this imperfectly, the new law perfectly: because the old law restrains through temporal punishments, which restrain the hand; but the new law restrains through eternal punishments, which restrain the heart.

Now three things are contained in the law: testimonies, judgments, and precepts. Testimonies, because the divine law proceeds, of necessity, upon a certain belief: Hebrews 11: "he that cometh to the Lord, must believe." And therefore testimonies are necessary, by which the right faith of man is proved; and so in it there are testimonies and ceremonies. And he says two things of them: that the testimonies or precepts have something faithful, and that they impart wisdom. Human teachings, however, have something unfaithful, nor do they impart wisdom. Unfaithful, because in ancient times they contrived certain false things in their laws, according as it seemed to them useful to their cities: as that certain men were born of the gods, so that they might conceive great spirits; and that those who ruled well were translated among the gods, so that men might be encouraged to the good of the republic. But "the testimony of the Lord," that is, the doctrine or divine command, "is faithful," that is, has truth; but that, namely the teaching of those others, is false: Psalm 92: "thy testimonies, O Lord, are become exceedingly credible": and this is so because that law orders only the things that are in this present life, but the divine law orders us toward the future life. Romans 8: "the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us." Testimonies, properly, are said in that law which generate, in the heart of the subjects, an authority for the one commanding, so that they obey the precepts; 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 from divine authority alone, they can be called testimonies; but the moral precepts are founded on the debt of every virtue; the judicial precepts, however, are founded on the debt that exists among men as regards contracts. Now that human law does not impart wisdom: for there is a certain wisdom in human affairs, where there is some truth, as the philosophical; and there is a certain wisdom which the priests used to employ in the temple, and this is false; and this was proposed to many, but the philosophical to few, whereas the divine wisdom to "little ones," that is, to the peoples: Deuteronomy 4: "this is your wisdom and understanding in the sight of the peoples." Or, "little ones," that is, the humble: Matthew 11: "thou hast hid these things from the wise and prudent, and hast revealed them to little ones."

"The justices of the Lord are right," or those judgments which are spoken of in Exodus 22: "he that shall steal an ox or a sheep," etc.; Isaiah 26: "the path of the just is right to walk in"; Proverbs 21: "it is joy to the just to do judgment, and dread to them that work iniquity." And he says two things of them: that they are right, and that they are pleasant. Right, because they contain justice. What is just is called right: Proverbs 8: "all my words are just, there is nothing wicked nor crooked in them: they are right to them that understand," etc. Pleasant, not severe and disturbing, because they are mixed with equity; hence he says, "rejoicing hearts," on account of equity and the hope of reward: Psalm 118: "I will rejoice at thy words." The moral precepts, however, are lucid and illuminating; hence he says, "the commandment of the Lord is lightsome." It is called lightsome because in itself it is manifest and evident, as here: "thou shalt not kill, thou shalt not commit adultery, thou shalt not steal," and the like; which have in themselves a clarity, which everyone is bound to keep, saying, Proverbs 6: "the commandment is a lamp, and the law a light." "Precept" is said of that which is attended to according to the command of a superior; and it concerns things to be done, and implies a debt of doing in him to whom it is commanded: and this debt is either on the part of the divine rule which we are bound to follow, and so it falls under that debt without which the order of reason cannot be preserved; or it is a debt from the authority of the one commanding, whom we are bound to obey; or on the part of the end, which we altogether will, which is set before us; and then that falls under precept without which we cannot preserve subjection to the one commanding, or without which we cannot attain the end intended. For "precept" (praeceptum) is said as it were "precisely taken up" (praecise ceptum), namely, unto action: as it were, that which we are precisely bound to do: therefore such a precept is "enlightening the eyes," namely of reason, which eyes grow dark through the desire of external things and the concupiscences of interior passions: and this the precept of the Lord removes, and therefore, "enlightening the eyes." "Enlighten my eyes, that I never sleep in death," Psalm 12.

"Fear." Here he sets down certain things adjoining the law, one of which is on our part, namely fear, which leads us to keep the precepts: Ecclesiastes, last chapter: "fear God, and keep his commandments." And of this fear he says two things. First he calls it holy; second he calls it enduring. Now every fear is caused by love, because a man fears to lose what he loves. And therefore, just as there is a twofold love, so there is a twofold fear: one is a holy fear which is caused by holy love; the other is not holy, which is caused by that which is not holy. Holy love is that by which God is loved: Romans 5: "the charity of God is poured forth in our hearts by the Holy Spirit who is 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. Fear that is not holy is that which is caused by a love that is not holy, 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: Matthew 10: "fear ye not them that kill the body," etc. Concerning holy fear: Psalm 33: "fear God, all ye his saints: for there is no want to them that fear him." Worldly fear does not endure except with the world; servile fear endures in evils perpetually, but holy fear endures in goods. Of this the Psalm says: "the fear of the Lord is holy, enduring for ever and ever." But against this: "perfect charity casteth out fear" (1 John 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 own reward: Psalm 9: "the patience of the poor shall not perish for ever" — not that patience is there, since there is no tribulation there, but its fruit is; and thus the fruit of fear endures: Ecclesiastes 1: "it shall go well with him that feareth God, and in the day of his death he shall be blessed." Or it remains according to some act of itself: not that it fears to offend, since there it fears neither sin nor separation, but as to reverence, because they will submit themselves to God, nor will they dare to make themselves equal to him: Job 26: "the pillars of heaven tremble, and dread at his beck." On God's part there is something else, namely his judgment, which is called the execution of justice: Psalm 93: "how long shall justice be turned into judgment?" And these things come about according as he punishes or rewards; and therefore the judgments of the Lord are called "true, and justified in themselves": true, on account of rightness, because in them there is always truth: Romans 2: "the judgment of God is according to truth against them that do such things" — for it does not follow, as with human testimonies, but they are said to be "justified in themselves," because either they do not follow some other, higher law, but are in themselves; or because in themselves the judgments of the Lord have manifest justice: Psalm 36: "and he will bring forth thy justice as the light, and thy judgment as the noonday."

"More to be desired." Above the Psalmist commended the divine law as to its rightness; here he commends it as to its sweetness and delightfulness: and concerning this he does two things. First he sets down its commendation; second he proves such commendation, where it says, "for thy servant." Now he prefers the law, as regards the desire of the soul, to all the things of the world. But in worldly things, exterior riches and bodily pleasures are desired. And above these is the delight of the law of God. As to the first, he says what has been said: "more to be desired than gold": Proverbs 8: "wisdom is better than all the most precious things, and all that is desirable cannot be compared to it"; Psalm 118: "I have loved thy commandments above gold," etc. And he touches on those two things which men desire; hence he says, "gold"; and pomp, hence, "and a precious stone." Precious stones serve for nothing but show; hence there "much" can be referred either to "stone" or to "precious." Likewise as to the second, he says, "and sweeter than honey and the honeycomb": Psalm 118: "how sweet are thy words to my palate! more than honey to my mouth." "Honey and the honeycomb" is said as regards bodily delights. Honey is extracted from wax; but the honeycomb is honey and wax together. Bodily delights are sometimes manifest, and thus it is honey; sometimes hidden and sweeter, and thus it is the honeycomb: Proverbs 9: "stolen waters are sweeter," etc. Or they are preferred to the honeycomb on account of the old testimony, in which there is honey in the comb, truth in a figure; to honey, on account of the new, where the truth is manifest.

But are spiritual delights really more delightful? It must be said that they are; and there is a threefold reason. One, on the part of the good delighted in, which is the greater good, and from the cause of the delight, which is the greater good, therefore the more delightful. The second, on the part of the power that delights, because the intellective power is stronger than the sensitive. The third, from the manner of the delights. Bodily delights consist in becoming and in motion, as in foods and other things. But motion is something imperfect, and implies a certain future and past, because the whole is not had at once. Spiritual delights, however, are not in motion, because they consist in loving and understanding the good, which is not in motion; but per accidens those bodily delights are more desired, insofar as some abound in sense and 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 Corinthians 3: "if any man build upon this foundation gold, silver, precious stones." Likewise by honey and the honeycomb are signified those who are estranged from the things of the world; but the honeycomb represents those who still take delight in the things of the world: and such, because they are not totally estranged, love themselves more than the precepts, whereas the 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 thy servant keepeth them," as if to say: I can say that they are sweet, because I have tested them, for I love and experience them. No one, however, can bear testimony except one who has experienced: John 7: "if any man will do the will of him, he shall know of the doctrine, whether it be of God, or whether I speak of myself"; Job 23: "my foot hath followed his steps." From the effect, that is, the recompense, he proves the same, when he says, "in keeping them there is a great reward": Matthew 5: "rejoice and be exceeding glad, for great is your reward in heaven." And he does not say "for the keeping," but "in the keeping of them," because the very keeping of them is itself a great recompense, namely the glory and purity of the heart: 2 Corinthians 1: "our glory is this, the testimony of our conscience." And thus the law is commended from honesty, when he says, "in keeping them," etc., because the honest is the same as virtue, and is desirable of itself.

"Sins." Here he prays for the offenses of those who transgress the law. And first he sets forth the concealment of sins. Second he asks for their remission, where it says, "from my secret ones." Third he sets down the reason for the petition, where it says, "if they shall not have dominion," etc. He says therefore: we frequently offend against the law, but "who can understand sins?" As if he said, no one. And this for three reasons. First, because sin blinds the eyes of the one sinning, so that small sins are not easily discerned: Wisdom 2: "their own malice blinded them." Second, because sins are many: Psalm 39: "evils without number have surrounded me: my iniquities have overtaken me, and I was not able to see." Likewise on account of their subtlety: Psalm 39: "they are multiplied above the hairs of my head," from subtlety; but he does not say "sins," but "offenses." Sin is twofold, namely of transgression, and this is more easily known, because a man knows that he has done a wicked act; likewise of omission, and this is known with difficulty, because these do not bind always, but for a given place and time. And distinguish: when there is a place and a time, it is difficult to affirm — and when alms is to be given, in what manner, etc., and where.

Next he sets down the remission of sins. Now there is a twofold kind of sin: one which takes its beginning from ourselves, and this is chiefly original sin, and those sins that proceed from the corruption of the tinder of concupiscence, such as carnal sins; and these defile the soul, because they join it to earthly things. And therefore he says, "from my secret sins cleanse me," that is, those which proceed from a hidden root, or which are done in secret, or which arise from a secret will: Ephesians 5: "the things that are done by them in secret, it is a shame even to speak of." Sometimes they take their origin from another; therefore he says, "from those of others spare thy servant." But is another's sin imputed to anyone? Ezekiel 18: "the soul that sinneth, the same shall die." It must be said, no — when it is entirely another's; but when it passes over to you through imitation: Ecclesiasticus 13: "he that toucheth pitch, shall be defiled with it." Or through persuasion, or consent: Proverbs 1: "my son, if sinners shall entice thee, consent not to them." Or through dissembling at the due time and place, then it becomes yours, and is imputed: Romans 1: "not only they that do such things are worthy of death, but they also that consent to them that do them." And this especially in prelates, when they knowingly dissemble the crimes of their subjects. And he says, "spare thy servant," because these sins seem to arise in us from divine wrath, namely, that such occasions of sin are given to us. Or, "from those of others," that is, from proud men: Psalm 17: "strange children have lied to me."

"If they." Here is set down the reason for the petition. And first, on David's part, he asks for immunity from evil; second, perfection in good — "and they shall please." Now he asks for immunity from evil, and this in two ways: from the future and from the past. He says therefore, "if they shall not have dominion," or "have had dominion," namely, sins: Psalm 62: "in the mornings I slew all the sinners of the land," that is, all sins, which are called "land" on account of the many properties of the earth, "that I might cut off from the city of the Lord all the workers of iniquity," that is, all iniquitous works. Or "have had dominion," namely, the proud. Or, "strange," that is, sinners, or demons, who are said then to have dominion, when they draw one into consent: John 8: "he that committeth sin, is the servant of sin." If therefore they shall not have had dominion, "then shall I be without spot," that is, I will keep myself without the stain of mortal sin, even if not of venial: Job 15: "what is man that he should be without spot?" Concerning the past he says, "and I shall be cleansed from the greatest sin": Isaiah 1: "if your sins be as scarlet, they shall be made as white as snow"; Job 11: "if thou wilt take away the iniquity that is in thy hand, and let no injustice remain in thy tabernacle, then mayest thou lift up thy face." Or "greatest," namely pride, because it is the beginning of every sin: Ecclesiasticus 10: "there is no greater sin than to apostatize from God" — and this comes about through pride. Hence a sin which arises from pride is worse than one which arises from ignorance or from weakness; for pride is the beginning and cause of every sin, and he who is free of it is truly without spot.

Next he sets down what pertains to perfection in good. And first, of the mouth; hence he says, "and the words of my mouth shall be such as may please." As long as a man is in sins, his words do not please God: Ecclesiasticus 15: "praise is not seemly in the mouth of a sinner"; Psalm 49: "but to the sinner God hath said: why dost thou declare my justices, and take my covenant in thy mouth?" Likewise he sets down the perfection of the heart, which requires the good pleasure of God; hence he says, "and the meditation of my heart always in thy sight," that is, before the angels; or, before you who see within and inspect the conscience. And this I say, because you, O Lord, "are my helper," in the doing of good things, "and my redeemer," in the avoiding of evils: Isaiah 44: "return to me, for I have redeemed thee."