Commentary on the Psalms (In Psalmos Davidis Expositio)

In the preceding Psalms the discussion concerned deliverance from persecution, and he gave thanks for deliverance; but here, being delivered, or existing in the hope of deliverance, he asks to be advanced to greater things. This Psalm, then, is divided into two parts. In the first part the petition for exaltation is set forth. In the second, a promise is proposed, at the place, "O Lord, in thy strength," etc. Concerning the first he does three things. For first the petition is set forth. Second, the hope of being heard is set forth, at the place, "now I have known." Third, the conclusion of the Psalm is set forth, at the place, "O Lord, save," etc. Concerning the first he does two things. First, the petition is set forth for evils. Second, for advancement to good, at the place, "may he reward thee." This Psalm proceeds in a different manner than the preceding ones. For in the other Psalms it is presented as the prayer of David asking for himself; here it is presented as the prayer of others on his behalf: and although according to the letter the things said here refer in some way to David, nevertheless properly and truly they pertain to Christ. According to the mystical sense, however, they pertain to the Church and to the just man: and however 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 being heard is set forth, at the place, "may he protect thee." He says therefore: O David, or O Christ, "may the Lord hear thee"; 1 Maccabees 1: "may he hear your prayers," etc. "May the Lord hear thee." David suffered tribulations, and Christ likewise in his passion: and therefore he says, "in the day of tribulation and chastisement": Isaiah 37: "a day of tribulation, and of rebuke, and of blasphemy is this day." And in this Christ was heard both for himself and for others: Hebrews 5: "in the day of his flesh, with a strong cry and tears, offering, he was heard." And the just man says, "when I was in tribulation, I cried, and he heard me." There is, then, a threefold cause which makes prayer able to be heard. The first is the divine goodness. The second is the intercession of the saints. The third is one's own merit; because, as is said in John 9, God does not hear sinners; but if any man be a worshipper of God, him he heareth.

The reason for being heard is set forth when he says, "may the name of the God of Jacob protect thee." The first cause is, that is, on account of his name, that is, on account of his goodness. "May he protect thee," if this be referred to Christ. But if it pertain to others, it is set forth thus: of one who prays, "may the name of the God of Jacob protect thee." Which God he himself worshipped when he appeared to him at Bethel: Genesis 28: the God of Jacob, who leads earthly things to the heavens, and from the heavens helps earthly things. This one, then, "may he protect thee": Proverbs 18: "the name of the Lord is a strong tower"; Psalm 30: "thou shalt protect them in thy tabernacle," etc. This name is omnipotent: Exodus 15: "who is able to save," etc. Likewise it is a name of mercy: Luke 1, "holy," that is, merciful, "is his name"; Song of Songs 1: "thy name is as oil poured out." Thus, then, from the power and mercy of God we are protected: Isaiah 49: "he protected me under the shadow of his hand"; Psalm 16: "protect me under the shadow of thy wings." The second cause: "may he send thee help from the holy place," that is, from the assembly of the saints. And there is a twofold assembly of the saints: one of those reigning with God in glory, the other of those warring on earth; and from both we are helped, because the Angels intercede for us: 1 John 2: "we have an advocate," namely the assembly of Angels; Revelation 8: "the smoke of the incense of 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 by for us: Hebrews 7: "approaching through himself to God, to intercede for us." And therefore he says, "may he send thee help from the holy place," that is, from the incarnate Son, who is anagogically called holy; Luke 1: "that which shall be born of thee holy shall be called the Son of God"; Daniel 9: "let the holy of holies be anointed." Or, "from the holy place," that is, from Christ having suffered, because in his passion he sanctified himself for us: John 17: "for them I sanctify myself, that they also may be sanctified in truth"; 1 Kings 11: "tomorrow there will be salvation for you when the sun grows hot." Or, "may he send thee help from the holy place," namely from the assembly of the blessed: Psalm 2: "but thou dwellest in the holy place." "And out of Sion may he defend thee." Sion, that is, a watchtower, that is, from the citadel of David, where the ark was; there God was then worshipped; as if he were to say: from the prayers of those who watch for heavenly things in this world, "may he defend thee," that is, may he make thee safe. Or conversely, "from the holy place," namely the assembly of those who are in the world: and "out of Sion," namely those who are in glory. "May he defend thee." Or, "from the holy place," as regards those who are in the active life. And "out of Sion," as regards those who are in the contemplative life; that is, by the prayers of all these, "may he defend thee." The third cause is that his works be pleasing to God; whence he says, "may he be mindful of all thy sacrifice." Every good work is like a sacrifice, because all things ought to be offered to God: 1 Corinthians 10: "do all things for the glory of God." Therefore all our deeds are in a certain manner a sacrifice: whether alms — Hebrews, last chapter: "do not forget beneficence and fellowship, for by such sacrifices God is well pleased"; or fasting — Romans 12: "present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." In the Old Testament, indeed, certain sacrifices were made which were not wholly burnt, but only a part; and a part came to the use of those offering, as with certain peace-offerings; while others were wholly burnt, which were called "most holy," and were called holocaust, from "olon," which means "whole," and "cauma," which means "burning." And therefore there is a twofold kind of good works. Some are called "sacrifice," when someone dedicates something of his goods to God, as if a married person should abstain for some days: Ecclesiastes 3: "a time to embrace, and a time to be far from embraces." But when someone gives the whole, reserving nothing for himself, or restrains himself entirely, this is called a holocaust; therefore he says, "may he be mindful of all thy sacrifice": Psalm 50: "a sacrifice to God," etc. "And may thy holocaust be made fat," that is, accepted by God: Ecclesiasticus 35: "the offering of the just enriches the altar, and is an odor of sweetness in the sight of the Lord." And he says "fat," because the holocaust was burnt and produced an odor, since fatty things give off more odor. And therefore he who offers a sacrifice more devoutly 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 thus, "may he be mindful," that is, may he make us mindful of his passion and death: Lamentations 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.

"May he grant." Above, the Psalmist, praying, asked for advancement to a good which is desired outwardly; here he asks for that good which is sought inwardly: and concerning this he does two things. First he asks that what he requests be fulfilled. Second he sets forth the reason, at the place, "we shall rejoice." Concerning the first he does two things. First he asks for that which is in the inner movement of the soul, according to the will regarding the end. Second he asks that counsel be fulfilled concerning those things which are for the end, "and confirm all thy counsel," etc. He says therefore, "may he grant thee according to thy heart," that is, according to the will which concerns the end; as if he were to say, may he lead thee through to the end which thou dost intend, which ought to be God: Proverbs 10: "the desire of the just shall be granted." "And confirm all thy counsel"; this concerns those things which are for the end — for our counsels are weak, because we cannot foresee all things: Wisdom 9: "the thoughts of mortal men are fearful, and our counsels uncertain." But it is God who confirms by directing our counsel, which ought to concern the seeking of eternal things: John 16: "ask that your joy may be full"; and by giving efficacy for carrying out our counsels. But he scatters the counsel of the perverse, as is said in Job 5.

"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 Peter 4: "ministering the same one to another." And therefore the reason for being heard is this, that the good which is sought ought to be shared with others. And this happens, first, as regards the joy of many; as if to say, we, being exalted, "shall rejoice in thy salvation," not in ourselves. Gregory: it is just that he should always find sorrow in himself, who, having forsaken God, sought joy in himself. "And we shall be magnified in the name of our God," through the invocation of him who exalted thee: Wisdom, last chapter: "in all things thou hast magnified thy people, and hast honored them, and hast not despised them, assisting them in every place and at every time." And therefore he says, "we shall be magnified," etc., that is, we shall be great.

"May he fulfill." Here he treats of the outward petitions: and this is when God hears what we ask, because Christ made many petitions for us, John 16. "Now I have known." Here the hope of being heard is set forth, and he says: considering that we shall be multiplied from thy good, "now I have known that the Lord hath saved his Christ"; so that this may be understood either of Christ, through whom many have been saved, or of David, whom he made safe unto predestination. "Now," as it were from now, before it comes to pass: 1 Peter, concerning which salvation the prophets inquired, foretelling the sufferings that are in Christ, and the glories that should follow. And it is not only this, that he saved Christ Jesus by raising him from the dead, Psalm 15: "thou wilt not suffer thy holy one to see corruption"; and thus, the head being saved, the members will be saved; but he will hear him, namely Christ praying for the members: John 11: "Father, I know that thou hearest me always." Or, of David.

"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 the place, "these in chariots." "Might" expresses the multitude of power. Might is the strong work of one who has dominion. And it can be referred to men, so that the sense is: "the salvation of thy right hand," by which thou dost save Christ and us through him, "appears in mighty deeds," that is, in every place, which is powerfully and mightily in us. Or it can be referred to God: and thus, "the salvation of thy right hand is in mighty deeds," that is, in the greatness of thy power: Psalm 67: "who bringeth out them that are bound in strength." And he says "of the right hand," because there is a twofold salvation of God. One is, namely, of the left hand, by which he saves in temporal things, bestowing temporal goods: Psalm 48: "men and beasts thou wilt save, O Lord." The other is the salvation of the right hand, which concerns eternal things, by which he saves the just, bestowing gifts: Wisdom 10: "God rendered to the just the wages of their labors." Next he sets forth the proof of the power. And first he sets forth the diversity of confidence and glorying that is found among men. Second he sets forth the outcome of both, at the place, "they are bound." For there is a twofold kind of men. Some indeed place their whole hope in worldly power: against whom it is said, Jeremiah 17: "cursed is the man that trusteth in man"; Psalm 51: "the just shall see, and shall laugh, and shall say," etc. Some place their hope in God: Psalm 117: "it is good to hope in the Lord." And therefore he says, "these in chariots, and these in horses"; as if to say, some trust in worldly power, of whom it is said, "these in chariots," etc. Or it is referred to warfare, or to triumphs; because some fight in chariots, some on horses: Exodus 15: "Pharaoh went in 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 took place in a chariot. The second was called an "ovation"; and it took place on horseback. As if to say: some glory in great things, some on horses, as in an ovation. "Ovo, ovas" is the same as "to rejoice"; and it is drawn from children who rejoice when an egg is given to them. But we, in great things, that is, we glory in the name of the Lord. "Triumph" is said from "tris," which is three, and "phonos," which is sound; because a threefold sound was displayed to the returning victors. For 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 the chariot which four white horses drew; and thus he was led to the Capitol. But in the chariot there was placed with him a certain servant, who struck him on the cheek, saying, "know thyself."

"They." Here the diverse outcome is set forth, because there is an outcome for the wicked. Jerome has "bowed down," and then it is clear, because bending down is the way to a fall, and thus the power of the world little by little fails. Or, "bound," because temporal goods bind, and especially sinners: Wisdom 14: "the creatures of God are turned to an abomination, and a snare to the feet of the unwise," that is, of sinners. Whence he says, "and they have fallen," because in the end they will be ground down: Isaiah 8: "they shall fall, and shall be broken; and they shall be snared, and shall be taken." Likewise there is an outcome for the powerful, when he says, "but we are risen," little by little; Micah 7: "I have fallen, I shall rise again; when I shall sit in darkness, the Lord is my light." "And we are set upright." Just as bending down is the way to a fall, so being set upright is the way to rectitude of standing. And this consists in holiness.

"O Lord." The conclusion of this whole Psalm is set forth: which indeed seems to tend toward two things. For he asks either for the true Christ, or for Christ in figure. As to the first, he says, "O Lord, save the king," that is, Christ. Or, for David. And thus he prays on behalf of those who are praying. "Hear us in the day wherein we shall call upon thee": Psalm 137: "in whatsoever day I shall call upon thee, hear me."