Commentary on the Psalms (In Psalmos Davidis Expositio)

In the preceding psalms the dignity of the just has been shown; but here divine help is implored against the persecutions of the wicked; and concerning this he does three things. For first he asks for divine help against sinners who persecute. Second, he confesses that he suffers tribulations of this kind on account of sin, at the place, "Lord, not in your fury." Third, he shows the confidence which he has in God, at the place, "waiting I have waited." Concerning the first he does three things. For first he asks for divine help against the persecution of the wicked. Second, he describes their wickedness, at the place, "the unjust one has said." Third, he shows that their prosperity is to be despised, at the place, "do not be jealous." The common title is, "unto the end, a Psalm of David himself." Mystically it pertains to Christ, the true David; and according to the mystical exposition it is the second Psalm of those which speak at length concerning the Passion of Christ. The first was, "God, my God, look upon me," Psalm 21. This Psalm, then, whether it be read from the person of David, or of Christ, or of anyone else, does two things. For first he asks for the repulse of the wicked. Second, he assigns the cause, at the place, "witnesses rising up." Concerning the first he does three things. For first he asks for the condemnation of his adversaries. Second, he sets forth the ruin that follows condemnation, namely their fault, at the place, "for without cause." Third, he assigns the fruit of this condemnation, at the place, "but my soul." Concerning the first he does two things. For first he sets forth his petition in general. Second, he explains it, at the place, "take hold of arms," and so on. Concerning the first he asks two things in general; namely their condemnation, and divine help, at the place, "fight against." For he asks these two things against two things: for against those doing harm he asks condemnation, and against those attacking he asks divine help. First, someone attacks another; second, prevailing, he inflicts harm upon him. Here, then, the order is preposterous. For when someone attacks another, he does not immediately merit condemnation, but the one attacked is stirred up to seek help; but when he actually does harm, then condemnation is sought. And therefore he distinguishes both here: because the doing of harm exists first in the intention of the one inflicting it; and therefore he first asks for the condemnation of those doing harm. He says therefore, O Lord, judge those who harm me. Now there is a threefold judgment: namely of condemnation: James 2, "judgment without mercy to him who has not shown mercy." Likewise of purgation: Nehemiah 4, "it is time that judgment begin from the house of the Lord." Likewise of discernment: Psalm 42, "judge me, O God, and discern my cause." Here, however, the first is treated. A similar petition is found in Jeremiah 11, "But you, Lord of Sabaoth, who judge justly and test the reins and hearts, let me see your vengeance upon them." Against this: Matthew 5, "pray for those who persecute and slander 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 prophetic prediction, as when he says, "judge"; as if he were saying, you will judge. Or that all are understood as uttered not from zeal for one's own vengeance, but for divine justice, to which the just conform themselves. Second, the one attacked desires that he resist the adversary; hence he says, "fight against those who attack me," namely so that they may not prevail against me: Jeremiah 20, "the Lord is with me like a strong warrior"; Isaiah 63, "I who speak justice, and am a champion to save."

Consequently, when he says, "take hold of arms," he explains his petition. For he asked two things: namely the condemnation of those doing harm, and the overthrow of those attacking. And therefore he explains these two things in particular here. First he explains the second; second the first, at the place, "let them be confounded." Concerning the first he sets forth five things which are necessary in a defender. The first is that he arm himself: which he touches here saying, "take hold of arms and shield." The arms of God are his elect: Romans 6, "present your members as arms of justice to God." Hence the Angels are called the arms of God, by which he makes use to fight against the wicked: Wisdom 5, "the whole world will fight for him against the senseless." The shield of God is properly the divine protection, and his will by which he protects: Psalm 5, "you have crowned us with the shield of your good will." He says therefore, "take hold of arms and shield," that is, send your holy ones, and you yourself also protect me, by your good will. Or, arms and shield are the virtues: Wisdom 5, "he will put on justice as a breastplate, he will take equity as an unconquerable shield." The second is that he proceed to battle; and therefore he says, "arise for my help." God is said to sleep, when man is in tribulations and does not feel divine help: Matthew 8, "a great storm arose on 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 perish. And rising, he commanded the winds and the sea, and there was made a great calm": Psalm 43, "arise, why do you sleep, O Lord?" The third is the drawing out of the sword; and therefore he says, "pour out the spear," Jerome has, "unsheathe the sword." A spear is the same as a sword. Yet "pour out" here designates the abundance of divine vengeance. The Gloss: "pour out the spear," that is, multiply the vengeance: Zechariah 13, "O sword, awake against my shepherd, and against the man who cleaves to me." The spear can be understood either as the vengeance of God, or the soul of Christ, or any just man, who are the sword of God against the wicked: 1 Corinthians 2, "but the spiritual man judges all things." The fourth is the striking blow; and therefore he says, "and shut up," and so on. Jerome has, "and go before those who persecute me from the opposite side"; as if he were saying, strike first, before they can take precaution for themselves. And this too is properly called being shut up, as if one cannot escape: Job 10, "since there is no one who can snatch out of your hand." Or someone is said to be "shut up" when he is convicted of falsehood: hence, "shut up," he says; as if he were saying, convict them so that they may know their error. The fifth is that the one who is protected be rescued; hence he says, "say to my soul, I am your salvation"; as if he were saying, make manifest by the effect, that through inner inspiration I may know that you are the salvation of my soul: Psalm 84, "I will hear what the Lord God speaks in me": Isaiah 43, "I am the Lord, and there is no savior besides me."

Consequently, when he says, "let them be confounded," he treats of the condemnation of those doing harm. And first he asks for their condemnation. Second he adds a comparison, at the place, "let them be as dust," and so on. Concerning the first he asks two things in condemnation against two things which the evil persecutors intend. Principally they intend to destroy him entirely: Psalm 82, "let the name of Israel be remembered no more." Second, they intend that at least they inflict some evils upon him; and concerning both he asks that they be condemned. The second, at the place, "let them be turned back." Concerning the first he does two things. First he sets forth the punishment which he asks for. Second he adds their demerit, at the place, "seeking my soul." He asks for a double punishment; namely confusion and fear. Now confusion consists in this, that one cannot fulfill his intention. The second is, that failing of his purpose, he fears lest he fall either into a similar punishment, or into the hands of his 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 thing is found in Jeremiah 17, "let those who persecute me be confounded, and let me not be confounded," and so on. This can also be reduced so as to be understood as said for their confusion — namely a good confusion, and a good fear — so that they be wholesomely confounded unto penitence. And "let them be in awe," that is, let them fear punishments, even if their merit contradicts it, because they are "seeking my soul." Concerning the second he says, "let them be turned back." And concerning this he does two things. First he asks that they be impeded from their purpose. Second, that being impeded they be confounded, at the place, "and let them be confounded." He says therefore, "let them be turned back," not being able to advance in that which they intend, but, "let them fail," toward what is behind, and from this let them be confounded. This can also be reduced to the good: "let them be turned back," so that they may follow me: Mark 8, "get behind me, Satan." And "let them be confounded" over their sins: Romans 6, "what fruit did you have then in those things of which you are now ashamed?" "devising evils against me": Jeremiah 18, "you know, Lord, all their counsel against me unto death."

Then when he says, "let them be," he applies a comparison. And first as to the first point. Second as to the second, at the place, "let their way be." He says therefore, "let them be as dust." For he first asks judgment against those who sought to destroy him entirely; and therefore he applies a comparison drawn from a thing which is entirely destroyed; namely, dust. For the scattering of dust happens on account of three things: from the scattering of the dust itself; because dust is dry, and divided into the smallest particles; and therefore is easily scattered. And therefore he says, "let them be as dust," so that just as dust is crumbled into many parts through lack of moisture, so may the wicked be. Another cause is the wind stirring it; hence he says, "before the face of the wind." The wind sometimes signifies tribulation: John 27 [sic], "the burning wind shall carry him away," and so on. Sometimes it signifies the very temptation of sin: Isaiah 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 them," namely to this end, that they be entirely scattered: for just as through the help of Angels certain things prosper by a greater power, so from good or evil Angels it happens that tribulations are more heavily weighed down: for God sometimes punishes sinners even through good Angels: Isaiah 37, "the Angel of the Lord went out, and struck in the camps of the Assyrians a hundred and eighty-five thousand," and so on. Then when he says, "let their way be," a comparison is set forth for the second hindrance, that is, concerning the progress of the way; and he sets forth three hindrances in the way. The first is darkness; because then one easily stumbles. "Let their way be," then, that is, their progress, "darkness." The second is, that it be slippery and disposed to a fall: Lamentations 4, "our steps have slipped in the way of our paths." And the third is, that there be someone pursuing and driving, so that he may fall the more. And, "the Angel of the Lord," and so on. Proverbs 17, "a cruel angel shall be sent against him." He says therefore, "let their way be darkness," of ignorance: Psalm 81, "they have not known nor understood, they walk in darkness." And "slippery," that is, carnal vices in which they easily fall. And, "the Angel of the Lord pursuing them." Either the Devil himself tempting to sin, or a good Angel permitting the fall, so that being humbled they may rise again stronger.

"For without cause they have hidden." Above, the Psalmist asked that those doing harm be judged, and that those attacking be brought to their overthrow; here he shows how deservedly they suffer this. And first he sets forth the fault. Second, the punishment, at the place, "let there come upon them." Concerning the first he first sets forth the interpretation of their malice. Second, the execution, at the place, "superfluously." In the first, three things are set forth which aggravate the fault. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they have hidden." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "for without cause." If someone intends evil against one who has harmed him, it does not seem entirely unjust; but when against one who has done no harm at all, this is altogether unjust: and this is what he says, "without cause," namely without any offense which I have committed: John 15, "they have hated me without cause"; Isaiah 52, "Assur has slandered him without any cause." Fraud, indeed, is noted, when he says, "they have hidden from me," because namely they intend evils against me through fraud: Lamentations 3, "he has become to me as a bear lying in wait, a lion in hiding places": Psalm 9, "he lies in wait like a lion in his den." He shows cruelty in that they prepare snares unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death: Proverbs 1, "come with us, let us lie in wait for blood, let us hide snares against the innocent for nothing, let us swallow him up," and so on. Second, when he says, "superfluously they have reproached," the execution is set forth, likewise without cause. He says "they have reproached" because they brought reproaches. Now a reproach is when someone imputes to another a crime which is against his honor. Sometimes a crime is imputed to someone so that he be confounded and cast off. Sometimes indeed so that he lose his life; and this is against his soul: and therefore he says, "my soul," as if he were saying, they did this in order to deprive me entirely of life. So the Jews imputed to Christ crimes worthy of death: Luke 23, "he stirs up the people, teaching throughout all Judea": Psalm 68, "the reproaches of those who reproach you have fallen upon me." But this, "superfluously," that is, without cause, as was said above, namely without cause: John 8, "which of you shall convict me of sin?" Therefore, "superfluously," they imputed sin to him. Or, "superfluously," that is, in vain, as regards their intention: because they intended to destroy his faith: John 11, "what are we doing, since this man does many signs? If we let him alone," and so on. Yet this counsel was superfluous, because the whole world was converted to the faith after his death.

Consequently, when he says, "let there come upon him the snare which," and so on, a punishment fitting the fault is set forth: and this, because they are judged by the same judgment by which they wished to judge: Matthew 7, "in what judgment you shall judge, you shall be judged." These men fraudulently intended his death; therefore the Psalmist asks against them, either conforming his own will to the divine will, or foretelling it. And he asks three things: namely that a snare be prepared for them, that they be caught, that they not escape. As to the first he says, "let there come upon him a snare," namely upon the people, or upon him who is chief among them. The snare here can be understood in three ways. Either on account of the snare of punishment, because on account of the death of Christ they were ensnared: Isaiah 8, "many of them shall stumble, and shall fall and be broken and be snared and be caught: because they are captives among all nations." "Which he did not know," he says, because they could not even suspect such a punishment: Luke 21, "for there shall be great distress upon the earth, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led captive into all nations": Matthew 24, "for then shall be tribulation so great, as has not been from the beginning of the world until now, nor shall be." Or concerning the snare of fault: 1 Timothy, last chapter, "those who wish to become rich fall into temptation, and into the snare of the Devil." As if he were saying, let there come upon him the snare of fault which he cannot foresee; because to the sinner it does not seem that he is bound, but that he does his own will; in truth, however, he is ensnared, because, Proverbs 5, "he is bound by the cords of his own sins." Or concerning the snare of justice; as if he were saying, let there come upon him a snare, binding him to the good. "Which he did not know," because, 1 Corinthians 2, "the animal man does not perceive the things that are of the spirit." As to the second he says, "and let the trap which he has hidden catch him," that is, let him be caught, just as in hiding he wished to catch me: Proverbs 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 free himself from it, "into that very thing," that is, into the snare which he prepared for others: Psalm 9, "he shall be humbled in his own snare, he shall bow himself down, and shall fall, when," and so on. So it happened to the Jews, because they themselves handed Christ over to the gentiles, and afterward they themselves were handed over to the gentiles.

Then when he says, "but my soul shall exult in the Lord, and shall delight over," and so on, he sets forth the fruit of the condemnation of the wicked. And he sets forth a twofold fruit on his own part. First, of a special exultation. Second, of divine reverence, at the place, "all my bones." Concerning the first he does two things. First he sets forth the exultation arising from God's judgment. Second, the matter of the exultation, at the place, "and shall delight." He says therefore, I ask that it be done thus; but when you have done this, "my soul shall exult in the Lord." Habakkuk 3, "I will exult in the Lord my Jesus." And the reason for this is, because through him I have obtained salvation: hence he says, "and shall delight over his salvation," that is, over Christ, or over the salvation wrought through Christ: Luke 1, "my spirit has exulted 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 that of divine reverence: and concerning this he does two things. First he sets forth the reverence toward God. Second he assigns the reason, at the place, "who rescues." He says therefore, "all my bones." All the strength of man compared to God is weakness: hence the more one has of the knowledge of God, the less he understands his own power to be. But because it might be believed that what is weak in us is incomparable to God, yet not that which is firm; he shows this not to be so, because everything, however firm, 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" strength is understood. Or the apostles say, who is like you? Job 28, "gold shall not be equal to it, nor glass: vessels of gold shall not be exchanged for it." Or from the person of the speaker, "all my bones," that is, whatever is virtuous in me. Or the knowledge of truth. Or the fervor of charity and the like. He 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 Genesis 1, "let us make man to our image and likeness." I respond and say: things are called similar which have the same form and character. But there is a twofold likeness. One, which makes things perfectly alike: namely when two things participate in the same form of a single nature. But there is another likeness, of unlike things, when namely the form is found truly in one thing, and in another by remote participation: and thus this thing is like that one, not because it has the same form, but because it approaches to it according to a weak participation. And thus the things which are said to be similar of God and of man, are said of man by remote participation; as if he were saying, God is, and you are: but your being is participated, his however is essential; and likewise concerning other things; and therefore this likeness is a likeness of unlike things. And what he says, he makes manifest through the effect. For someone seems strong, when he frees a weak person from a powerful one: for this is a mark of great strength. And this God does in this world. The rich are strong: Proverbs 18, "the substance of the rich man is a city of strength," and so on. But God frees the poor from them. For the rich first invade the poor, second they despoil the weak: but God frees them from these. As to the first he says, "rescuing the needy," without help, "from the hand of those stronger than he." As to the second he says, "and the poor and the needy from those who plunder him." One is called needy, as it were lacking necessities; but poor, as having nothing in his purse. And these three are the same: namely the destitute, the needy, and the poor: Proverbs 28, "a roaring lion, and a hungry bear, is a wicked prince over a poor people": Ezekiel 22, "her princes in the midst of her are like wolves seizing prey."

"Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here, however, he assigns the cause. And first he pursues their malice; second he asks for divine help, at the place, "Lord, when will you look upon me?" Concerning the first he does two things. First he shows their iniquity; second their obstinacy in evil, at the place, "but I, when they troubled me." He shows their iniquity first as to falsehood; second as to ingratitude, at the place, "they repaid." He says therefore as to the first, "witnesses rising up, unjust ones," like the princes of the Jews, and those led by them, like the people, "asked me the things I did not know," that is, of proven knowledge; as if he were saying: things which I did not approve, they questioned me about, because namely they were making accusation about sins which I did not approve. 2 Corinthians 5, "him who did not know sin, for us," and so on. As to the second he says, "they repaid me evil for good," for the good deeds done to them in the Old Testament. Micah 6, "my people, what have I done to you," and so on. And in the New Testament, because he gave sight to the blind, and conferred many other benefits upon them. John 10, "many good works I have shown you from my Father." Jeremiah 18, "shall evil be repaid for good," and so on. And what evils? "Barrenness to my soul." He alludes to that parable, Isaiah 5, concerning the vineyard which he planted with choice vines, which produced wild grapes. The people of the Jews were planted to produce good fruit, but became barren. And this barrenness the people showed against the soul of Christ, which they sought. And therefore he says, "barrenness to my soul."

"But I." Above, the Psalmist set forth the wickedness of the Jews; here, however, he shows their obstinacy, by which they persist in evil. And the obstinacy of some is reproved from this, that they are recalled to the good by no remedy. Now there is a twofold remedy by which some are usually called back to the good. First through the holiness of him whom they persecute; second from divine chastisement. First, therefore, he shows their obstinacy from the fact that they were not called back by holiness; the second at the place, "they were scattered." Concerning the first he does two things. For the first he sets forth his own holiness against the tribulations; second, their obstinacy in evil, at the place, "and against me." Concerning 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 tenderness of affection. And these three the Psalmist sets forth in order: for first he speaks of the mortification of the flesh; second of the devotion of spirit, at the place, "and my prayer"; third of the tenderness of affection, at the place, "as it were my neighbor." Concerning the first he does two things. Because the flesh needs covering and food, the affliction of the flesh comes about either through roughness of covering, or through withdrawal of food. And therefore he first says that he was afflicted with rough covering; second with food withdrawn, at the place, "and I humbled." He says therefore as to the first: "but I, when they were troublesome to me, put on sackcloth." Here sackcloth is spoken metaphorically if it is expounded of Christ, because he is not read to have worn sackcloth. Now this is made of the hair of goats. And in the Law a goat was sacrificed for sin; and therefore sackcloth signifies sin. Christ, then, is said to wear sackcloth, because he was clothed with flesh, not indeed sinful, but having the likeness of sinful flesh. And we too ought to wear sackcloth, that is, penance for sins. Isaiah 3, "sackcloth shall be instead of a girdle," As to the second he says, "and I humbled my soul in fasting"; as if he were saying: I afflicted my flesh not only with rough covering, but also with food, when I withdrew it from myself by fasting. Concerning the bodily fasting of Christ we have Matthew 4. It can also be said concerning the spiritual fasting of Christ. For Christ desired the salvation of man. This is that water which he asks of the Samaritan woman, John 4. And on the cross he says, "I thirst," John 19. But he fasted for this, because he found men far from salvation. If, however, it is said in the person of the 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 way, so that the sense is, "I humbled," that is, I humbled the pride of carnal life by macerating it. Psalm 98 [sic], "my knees are weakened," and so on. Judith 8, "let us humble our souls before them in spirit," and so on. Likewise it can be said, when humility is the companion of fasting: because when humility is not joined to fasting, that fasting is not acceptable to God. Isaiah 58, "why have we fasted, and you have not regarded it," and so on. But when humility is joined to fasting, such fasting is pleasing to God. And therefore he says, "I humbled myself in fasting." But because it is worth nothing to humble the flesh unless one also strengthens and fortifies the spirit — for the enemy must be weakened, and the fighter fortified — and the spirit is comforted through prayer; therefore he added, "and my prayer shall be turned into my own bosom." Tobit 12, "prayer is good with fasting." Prayer is a special defense in tribulation. James, last chapter, "is any one of you sad? let him pray with a calm mind, and sing praise." Psalm 76, "my soul refused to be comforted, I was mindful," and so on. But he says, "shall be turned into my own bosom." If this is taken of Christ, it is understood in two ways. In one way, so that it is referred to God whom he adores, because it is to the Father, in whose bosom he was. John 1, "the only-begotten Son, who is in the bosom of the Father." In another way, so that it is referred to those for whom he was praying, because he was praying for those who were in the bosom of Christ. Now the bosom of Christ is the secret of God, and this is the purpose of predestination: hence he was praying for the predestined. John 17, "I ask for them, not for the world." If, however, it is referred to some just man who prays for another, he does not always obtain it for him. Jeremiah 7, "you, therefore, do not pray for this people," and so on, because namely their sins do not merit being heard. Nevertheless he is heard for himself, since his prayer becomes meritorious; hence "into my bosom," that is, unto myself. Matthew 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 tender affection toward his neighbor; and therefore he adds:

"As it were my neighbor." Now affection toward one's neighbor is shown in two things: namely in complacency at another's good, and in displeasure at his evil. Romans 12, "to rejoice with those who rejoice, and to weep with those who weep." The first he shows when he says, "as it were my neighbor"; the second when he adds, "as it were mourning." He says therefore as to the first, "as it were my neighbor." This construction is remarkable, because these accusatives have nothing by which they are governed. The Gloss: "one case is put for another," namely the accusative for the ablative; as if he were saying: I so took pleasure in them, as in a neighbor and in a brother. Or according to Jerome, and here the word "to" is lacking: for Jerome has it thus: "as it were to a friend and as it were to my brother." Or it is said, "I so took pleasure," having myself toward God on their behalf, as toward neighbors and brothers: for the Jews were neighbors to Christ, because he lived among them. Baruch 3, "afterward he was seen upon earth, and conversed among men." They were also his brothers by origin. Romans 9, "from whom is Christ according to the flesh." John 4, "salvation is from the Jews." But Job 30, "I was a brother of dragons, and a companion of ostriches." As to the second, namely displeasure at evils, he says, "as it were mourning," and so on. This was especially in Christ, Luke 19, when he wept over the city. And he says, "mourning." For mourning is lamentation for the dead. A man mourns for others, then, 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 this out of compassion. Jeremiah 9, "who will give water to my head," and so on? Sometimes too one grieves for the evils of someone which he also feels in himself. And this is to be saddened. Hence Jerome has it more beautifully: "as it were a mourning mother I was bowed down in sadness," namely over them; as if he were saying: I grieved over them, as if I were their mother. This holiness of affection, then, I showed them, by which they ought to have been converted, but they were made all the more obstinate, because, "and against me they rejoiced and came together."

And concerning this he does two things. First he sets forth their malice; second his own patience, at the place, "and I was ignorant." Concerning the first he does three things. For he sets forth three things which occurred in the Passion of Christ. First is set forth the gladness of the Jews in evil; second their agreement in evil, at the place, "and they came together"; third the harsh affliction of Christ, at the place, "and there were gathered together upon me," and so on. He says therefore: "they rejoiced against me," insulting at his death. Lamentations 1, "all my enemies have heard of my evil. They have rejoiced," and so on. Against which is said Proverbs 24, "when your enemy shall fall, do not rejoice," and so on. And "they came together," and so on. Behold their agreement in evil. For the princes came together unto the death of Christ, with one another and with the common people, and the Jews with the gentiles. Psalm 2, "the kings of the earth stood up, and the princes came together as one." And "there were gathered together upon me scourges." Behold the harsh affliction of Christ: because he was beaten by both Jews and gentiles. Lamentations 1, "many are the groans," and so on. In the Hebrew it is found, "those scourging me were gathered together against me." Then when he says, "and I was ignorant," the patience of Christ is shown: because, "I was ignorant," that is, I bore myself after the manner of one ignorant, namely by keeping silence, and not speaking. Psalm 37, "I, like a deaf man, did not hear," and so on. Isaiah 53, "he shall be led like a sheep to the slaughter," and so on. Jeremiah 11, "I was like a gentle lamb that is carried to the victim, and I did not know," and so on. Or, "I was ignorant," according to their estimation: because it seemed to them that I did not know their counsels. Another text has, "they were ignorant." For they were ignorant of three things: namely whom they were scourging, because if they had known, they would never have crucified the Lord of glory. 1 Corinthians 2. Likewise the cause for which. John 18, "if I have spoken evil, bear witness of the evil; but if well, why do you strike me?" Likewise the effect of their iniquity: for on account of this they are deprived forever. Luke 21, "and wrath upon this people." Second, when he says:

"They were scattered, and were not touched with compunction," he shows that they were not called back nor changed to the good through the second remedy, which is divine chastisement: and concerning this he does three things. First he shows the evil which they were suffering; second the lack of their compunction, at the place, "not touched with compunction"; third the effect of their obduracy, at the place, "they tempted me," and so on. He says therefore, "they were scattered." This is expounded in two ways: and first thus, "they were scattered," that is, stupefied in heart, since they did not know the reason for the things that were happening, that is, of the miracles at the Passion: because Matthew 27, "many bodies of the saints who had slept arose: and going forth from the tombs they came into the holy city, and appeared to many. The sun was darkened," and so on. Hence, "returning they struck their breasts." Or, "scattered," that is, divided: because John 7, "some said, he is good: but others said, no, but he seduces the crowds." "And they were not touched with compunction," that is, converted to penance. And this is clear from the effect, because "they tempted me" saying: John 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, saying words of blasphemy against Christ, because they were saying words of mockery. Matthew 27, "ah, you who destroy the temple of God," and so on. And as to this he says, "they mocked me." Mockery is derision made with a wrinkled nose. Isaiah 37, "whom have you reproached, and whom have you blasphemed, and against whom have you raised your voice," and so on. Likewise words of indignation. Matthew 27, "we remember that that seducer said while still alive." And as to this he says, "they gnashed," and so on. This is the manner of wild boars, which are cruel, and so too were the Jews. Lamentations 2, "they gnashed their teeth, and said: we will devour."

"Lord, when will you look upon me." Above, the Psalmist, from the person of Christ or of the just man, showed the wickedness of his persecutors and their obstinacy; here, however, against both he calls upon God. And first he asks for divine help; second he shows the fruit of the divine help, at the place, "I will confess." Concerning the first he does two things. First he asks for haste; second the help itself, "restore." He says therefore, "Lord, when will you look upon me?" In this, then, he expresses the haste of help, and the feeling of a mind no longer able to bear delay; as if placed in anxiety. And therefore he says, "Lord, when will you look upon me?" This indeed is properly the utterance of one who cannot bear delay. Psalm 41, "when shall I come and appear before the face of the Lord?" And this can be understood in two ways, according as there is a twofold regard of God. One is of mercy toward the just unto salvation. Wisdom 4 [sic], "the grace of God and his mercy is upon his saints, and his regard is upon his elect." The other is toward the wicked unto punishment. Judith 9, "look upon the camp of the Assyrians now as you deigned to look upon the camp of the Egyptians, when armed they ran after your servants." And it can be understood of both regards if expounded of Christ, "Lord, when will you look upon me, that you may raise me up?" Psalm 12, "look upon me and hear me, O Lord my God. Enlighten my eyes, that I never sleep in death: lest at any time my enemy say, I have prevailed against him." Or, when will you look upon my adversaries? Habakkuk 1, "why do you look upon those who deal treacherously, or upon those acting wickedly, and keep silence when the wicked devours one more just than himself?" Then when he says, "restore," he explains the very help which he asks for: and in this petition he gives two things to be understood: first, namely, the necessity which he was suffering; second, the malice of his adversaries, at the place, "from their malignity." He says therefore as to the first, "restore," because the necessity is great, for the matter is perilous, because it concerns the peril of the soul. "Restore," I say, my soul, namely to the body from which it was separated in death, although it was not separated from the divinity: 1 John [sic — John] 10, "I have power to lay down my soul," and so on. This the power of divinity could do, which is no other than the power of the Father: hence he does of himself whatever he does, which nevertheless he has from the Father. This too any just man may say, when he is in peril, whether bodily or spiritual; as if he were saying, free me from perils. The malice of the enemies is twofold. First as to fraudulence: hence he says, "from their malignity," because they proceed maliciously against me: John 2 [sic], "you have overcome the evil one." Likewise as to cruelty, "and my only one from the lions," because the one soul is freed from lions, that is, from Demons, or from tyrants: Psalm 56, "he has rescued my soul from the midst of young lions": Ecclesiasticus 51, "from those roaring and prepared for food."

"I will confess." Here he sets forth the fruit of the help. And first on his own part. Second on the part of the enemies, at the place, "let them not rejoice over." Third on the part of the just, at the place, "let them exult." The fruit on the part of the one delivered is the praise of God; hence he says, "I will confess to you, and I will praise you, because you have freed me": Psalm 65, "I will render to you my vows," and so on. 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: Romans 10, "with the heart it is believed unto justice, but with the mouth confession is made unto salvation." Or the Church is described from the multitude of believers. Second, from their virtue. As to the first he says, "in the great church," great indeed in number and in the spread over the lands: Malachi 1, "great is my name among the gentiles." Likewise great in constancy and virtue, because the gates of Hell shall not prevail against it, Matthew 16. Psalm 39, "I have declared your justice in the great church." As to the second he says, "in a weighty people I will praise you." Weightiness is sometimes taken in a good sense, sometimes in a bad; because there is by way of likeness a twofold property in bodily weight. One is that of heaviness, which tends downward; and this is bad: because a man is called heavy, according as he tends toward the heaviness and likeness of earth: Psalm 4, "sons of men, how long will you be heavy of heart?" Isaiah 1, "a people heavy with iniquity, a wicked seed, criminal children." The other property is stability, which is opposed to lightness, and is not moved. A light man is one who is moved by every wind, Ephesians 4. He who is stable in good is called weighty: 1 Corinthians 10, "the letters are weighty and strong." Jerome has, "in a strong people I will praise you." "Let not my enemies rejoice over me." Here the fruit is set forth on the part of the enemies: where he asks that their exultation be checked. And first he sets forth this fruit. Second he sets forth the root of the insultation, at the place, "who are adversaries." Third he sets forth the disturbance of that root, at the place, "you have seen, O Lord." He says therefore, "let them not rejoice over me"; as if he were saying, I ask to be restored; so that they may not rejoice over me, as if conquering me. And this, because when Christ was raised up their joy was turned into confusion. Or, "let them not rejoice over me," in my members, which are not weighed down, because they are sustained through Christ: Micah 8 [sic], "do not rejoice, my enemy." "Who are adversaries." Here he sets forth the cause of the insultation. The cause and root of the insultation is threefold: on the part of the heart, of the deed, and of the mouth. On the part of the deed, let those rejoice over me "who are unjustly adversaries." If they were adversaries and rejoiced for the sake of justice, it would be good and just; but because they rejoice unjustly, it is unfitting: Psalm 35, "he has meditated iniquity on his bed." On the part of the heart there is undeserved hatred; hence he says, "and who hate me without cause," that is, without reason: Psalm 119 [sic], "while I spoke to them, they fought against me without cause": John 15, "that the word might be fulfilled which is written in their law, that they hated me without cause": Psalm 37, "they repaid evil for good." Likewise the hatred of those who feign, because with hatred in the heart, "they winked with their eyes." This in two ways. In one way, to show a cloak for their hatred, as it were nodding as though they loved. Or they winked at one another with their eyes, stirring one another up to evil: Proverbs 6, "an apostate man, a useless fellow." On the part of the mouth, in two ways. First as to fraudulent words. Second as to mocking ones. As to the first he says, that which is in the mouth. Second, that which is in the heart, "words of peace" in the mouth: hence he says, "for indeed they spoke peaceably to me": Mark 12, "we know that you are truthful": Psalm 27, "they speak peace with their neighbor, but evils are in their hearts." In the heart they had deceits, that is, deceitful words: Jeremiah 9, "their tongue is a wounding arrow, it has spoken deceit." And this, "in the wrath of the land, they devised deceits," that is, having anger against me over earthly matters: John 11, "lest perhaps the Romans come," and so on. Jerome has, "in the plunder of the land, words of mockery." He who mocks someone does two things: because such words trouble the one mocked, and gladden the mocker; and therefore he says, "they opened wide their mouth over me," as it were, boldly and joyfully they speak evil of another: Isaiah 37, "against whom have you raised your voice, and lifted up your eyes on high? They have opened wide their mouth over me." Their joy he shows when he says, "well done," an interjection of congratulation: Matthew 25, "well done, good servant," and so on; as if he were saying, congratulating themselves on the victory which they saw themselves to have over me. And this because, "my eyes have seen," namely Christ's, the Passion which they had desired: Matthew 27, "ah, you who destroy the temple of God," and so on. Lamentations 2, "this is the day which we looked for, we have found it, we have seen it."

"You have seen." Above, the Psalmist set forth the root of the insultation, which was their malice; here, however, he removes that root, or cause, imploring the judgment of God. Concerning which he sets forth three things. First, that the knowledge necessary for judgment has gone before. Second, he asks for judgment, at the place, "do not be silent." Third, the effect of the judgment, at the place, "let them not say." A judge cannot justly pronounce sentence unless he is first instructed as to the fact. But this is not lacking to the 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: Hebrews 4, "all things are naked and open to his eyes." Consequently he asks for divine judgment. And first he deals with the delay of judgment. Second he asks for the process of judgment. That judgment is delayed proceeds from two things, namely from the patient tolerance of the failing of the wicked, and from this, that the judge does not love the one for whom the sentence ought to be given, and from this he concludes it. As to the first he says, "do not be silent," namely regarding their malice, which you have seen, by passing over it: Habakkuk 1, "why do you look upon the one who despises, and keep silence when the wicked tramples down one more just than himself?" As to the second he says, "do not depart from me," as if not bringing help in time of necessity: Hosea 9, "woe to them when I shall have departed from them."

"Arise." Here he sets forth the process of judgment. For three things are required in a judgment. First, that the judge take up the matter to be judged. 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 sluggishness, and take up the resolve of judging: Psalm 43, "arise, why do you sleep, O Lord?" As to the second he says two things, to which the judge must attend: namely the judgment to be pronounced, and the cause on which he ought to base the sentence; hence he says, "attend to my judgment," that is, to be given on my behalf: Psalm 71, "give to the king your judgment, O God," and so on. As to the second he says, "my God and my Lord, to my cause." In one way, "to my suit," as in the Hebrew, "to my suit": Job 29, "the cause which I did not know, I searched out most diligently." Or, "to my cause," according as cause is the same as a principle, from which something else follows; as if he were saying, attend to the cause for which I suffer. And this is the obedience of the Father: Philippians 2, "he became obedient unto death," and so on. Likewise the cause is the charity which he had toward us, on account of which cause he suffered. 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 is the same as if he said, judge me according to your law and justice: for the justice of God is to render to each according to his merits: and these things cannot be deceived nor bent away from the truth, Romans 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; God's, namely, as justifying, man's as it were as justified, because our justice is from God: Romans 10, "wishing to establish their own justice," and so on. Consequently he asks for the effect of the judgment, that they not rejoice over him: and concerning this he does two things. First he asks for the checking of the insultation. Second he asks for their confusion, at the place, "let them blush." Exterior exultation is born from interior joy. First, therefore, he asks that their joy within be checked. Second, the exterior insultation. He says therefore as to the first, "let them not rejoice over me"; as if he were saying: let your judgment so check them, that they do not rejoice over me: Lamentations 1, "all my enemies have heard of my evil, and have rejoiced." As to the second he says, "let them not say in their hearts." Insultation happens in two ways, just as joy does. Now joy is either concerning present goods, or concerning future goods. Similarly insultation is either on account of evils already done, or evils to be done. First, therefore, he asks that insultation over past things be removed: and therefore he says, "let them not say in their hearts, well done, well done, to our soul," that is, let not their soul congratulate itself over anything concerning me, and let them not say to our soul, "we will devour him." For sometimes someone oppresses another not with exultation, but by a lapse from weakness: and this is clear because he immediately repents. But when he oppresses out of malice, then he rejoices that he has done it: and this is what he says, "nor let them say, we will devour him," namely for the future: Psalm 56, "their tongue is a sharp sword": Habakkuk 3, "their exultation is like that of one who devours the poor man in secret."

"Let them blush." Here he asks for their confusion: and he asks for two things corresponding to the two aforesaid things, concerning which insultation is made: namely concerning deeds done and deeds to be done. First, therefore, he asks that they be confounded over evils already done. Second, that they be confounded over future evils, at the place, "let them be clothed with confusion." First, therefore, he asks for their blushing, either a good confusion, or an eternal one: and this he says by way of prophetic prediction or conformation to God: Isaiah 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." Either unto good, as though they might begin to fear God: for the initial and chaste fear is properly called reverence; and this fear leads unto salvation: because, as is said in Ecclesiasticus 1, "the fear of the Lord is the beginning of wisdom." Or let them be always in fear: Wisdom 17, "since wickedness is timid, it gives testimony to its own condemnation": Job 15, "the sound of dread is always in his ears." And why do these things happen to them? Because they glory in my evils. Consequently he asks for confusion regarding the future, and he asks certain things in another manner, because confusion is the same as blushing; and just as those can be taken in a good and in a bad sense, so here confusion and reverence. But what is added, "let them be clothed with confusion," adds something. For a garment denotes a habit. He, then, who fears simply and at the beginning, cannot be said to have a habit of fear; but those are meant who are confirmed in evil, and desire evil: Jeremiah 17, "with a double destruction destroy them." And why does he ask now for more affliction than before? Because it is a greater fault, since as it were 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: Proverbs 30, "a malicious word, vanity, and lying words, put far from me": Jerome has, "who speak malicious things against me: 2 Kings [sic], do not multiply to speak lofty things, glorying."

"Let them exult." Here is the third fruit, which arises on the part of the divine help: 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." Now he sets forth as the fruit of the saints, gladness, because gladness denotes a breadth of heart, whence it signifies interior joy: Psalm 118, "you have enlarged my heart." And this gladness is properly in the just: Psalm 96, "light has risen for the just, and gladness for the upright in heart." Exultation denotes joy bursting forth exteriorly from within; and this exultation befits the just: Psalm 32, "exult, you just, in the Lord." And this befits the upright; hence he says, "who wish my justice," namely to imitate it. Or if it is said from the person of David, "who wish my justice," that is, who rejoice together over my goods; thus it is a joy of the heart, and from this follows an exultation of the mouth: Isaiah 51, "joy and gladness shall be found in her, thanksgiving, and the voice of praise." And therefore he adds, "let them say always, let the Lord be magnified," that is, let the saints magnify God. Not indeed by making him great in reality, but by proclaiming and preaching him as great: Psalm 33, "magnify the Lord with me," and so on. Ecclesiasticus 43, "his magnificence is admirable." Likewise in the same place: who shall magnify him as he is? And who are they who do this? Certainly, "those who wish the peace of his servant," namely Christ according to human nature: which peace Christ made and gives, because he himself is our peace, "who made both one," Ephesians 2: "my peace I give to you, my peace I leave with you," John 14: "and in me you have peace," John 17. But if it is understood as said from the person of David, then the sense is: "who wish the peace of his servant," that is, let those exult and be glad who wish that his servant, namely I, should have peace. "But also my tongue." Here he shows that he too is a participant in this joy; as if he were saying, not only those who have joy, but I also am a participant in the joy of the saints. And concerning this he sets forth two things. First he sets forth the interior meditation. Second he sets forth the interior praise. He says therefore as to the first, "but also my tongue 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 a thing meditated: Psalm 48, "my mouth shall speak wisdom," namely meditated wisdom. He who is just speaks from premeditation: so too the wise man. In another way there is a twofold mouth, or a twofold speech: namely interior and exterior: Matthew 15, "the things which proceed from the mouth," namely of the heart, "these are the things which defile a man." And thus "tongue" is taken here, namely the interior tongue. In a third way, thus "he shall meditate," that is, it shall be sung, and modulated, "all day your praise," that is, he shall always think how he may praise you: Psalm 33, "I will bless the Lord at all times," and so on.