In his sight the malignant is brought to nothing: but he glorifieth them that fear the Lord. He that sweareth to his neighbour, and deceiveth not;

“"The malicious one has been brought to nought in his sight" [Psalm 15:4]. This is perfection, that the malicious one have no force against a man; and that this be "in his sight;" that is, that he know most surely that the malicious is not, save when the mind turns itself away from the eternal and immutable form of her own Creator to the form of the creature, which was made out of nothing. "But those that fear the Lord, He glorifies:" the Lord Himself, that is. Now "the fear of the Lord is the beginning of wisdom." As then the things above belong to the perfect, so what he is now going to say belongs to beginners.”

“A base person is despised in his eyes One who is base with his wickedness is despised in the eyes of the righteous man, e.g. Hezekiah, who dragged his father’s remains in disgrace. he swears to hurt himself. and does not retract his oath. How much more does he not retract it if it concerns something that is not to his hurt!”

“Despised is he in his own eyes, rejected: – He recounts further some of his good qualities. For although he walketh perfectly and worketh righteousness and speaketh truth, he does not pride himself upon this, but is despised in his own eyes and rejected, thinking in his heart that he cannot perform one-thousandth part of what it is his duty to do for the honour of his Creator. But he honoureth them that fear the Lord: – He is despised in his own eyes, but he honoureth them that fear the Lord; for all the good things he has done he counts as nothing compared with what he considers he ought to do, while the good (works) another does he holds to be great things. He feels too that there are others among those who fear the Lord in a superior degree to himself, and that they fear the Name more than he, and so he imputes to them superiority over himself, and honours them. And he makes a further enumeration of his good qualities: He sweareth to his own hurt: – The interpretation of להרע (to his hurt) is to the hurt of his body in fasting, and in abstinence from pleasures; and so to be in want of clothing even for the sake of righteousness and the mitzvoth. and changeth not – what he has sworn, although it be to the injury of his person. He will not change, but carry it out as he has promised. And as regards the expression he uses, sweareth, (it is) because when he has spoken a hard thing against himself, he sweareth so that the evil impulse shall not distract him from the performance of it. And so David says (Ps. 119:106): “I have sworn and have confirmed it, that I will observe Thy righteous judgments.””

“Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as if giving thanks, he shows what his own justice is, at the place, "preserve me." The title, "A Psalm of David." In this Psalm he does two things: for, existing as a priest before God, he consults God. First a question is posed. Second, the response, at the place, "he who walks without blemish." He therefore sets forth a twofold question: because there is a twofold state of the Church, present and future. The first is of those who are warring: Apocalypse 14: "Henceforth now the Spirit says that they may rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Exodus 26, as long as they had wars and labors. 2 Kings 7: "It came to pass, when the Lord had given rest to David from all his enemies, that he said to Nathan: You see that I dwell in a house of cedar, and the ark of God is set in the midst of skins?" Afterward he made the temple, when he had peace. By the tabernacle is designated the Church militant, by the temple made on the mountain, the state of the future life; and therefore he says, "Who shall dwell in your tabernacle?" That is, in the present Church; as if he were to say: who is worthy to dwell? For sinners dwell there in number, not in merit. Jerome has, "Who shall sojourn?" Psalm 67: "He makes those of one mind to dwell in a house." The second question, "who shall rest on your holy mountain?" And it is called a holy mountain, because nothing there is defiled: Jeremiah 31: "May the Lord bless you, O beauty of justice, holy mountain"; Isaiah 35: "It shall be called the holy way"; Exodus 15: "You shall bring them in and plant them in the mountain of your inheritance, in your most firm habitation, which you have made, O Lord." "Who..." Here the response is set forth; and concerning this he does two things. First he commemorates the merits of those dwelling in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at the place, "he who does these things shall not be moved forever." Now he sets forth ten effects of the virtues. But the action of the virtuous man is considered in two ways. First by comparison to himself. Second by comparison to others. First he sets forth those things by which a man acts well in himself. Second, those by which he conducts himself well toward his neighbor, at the place, "nor has he done to his neighbor," etc. In himself, as to external things, in deed, and in speech. In deed, as to two things. First, that he flee evil; and therefore he says: "who walks without blemish." This life is a kind of road toward eternal life; and therefore he says, "walks," that is, journeys along the way: Psalm 41: "I shall go into the place of the tabernacle." Likewise Psalm 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal, because venial sin does not, properly speaking, have blemish: Ecclesiasticus 31: "Blessed is the rich man that is found without blemish." But in Christ and in the Virgin Mary there was no blemish whatsoever, and to these is appropriated temperance, because it is against temperance that one is defiled. Second, that he do good; and therefore it follows, "and works justice," that is, those things to which justice inclines; and they are reduced to it insofar as it is a special virtue. In speech, first, that he do good; "who speaks the truth," that is, that he do good in his speech: Isaiah 33: "Who among you shall be able to dwell with the everlasting burnings? He who walks in justices, and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from purpose: Proverbs 12: "The lip of truth shall be firm"; 1 Peter 2: "laying aside all guile and all deceit, as newborn infants." Second, that he avoid evil, namely deceitfulness: Jeremiah 9: "their tongue is a wounding arrow, it has spoken deceit." "Who has not done deceit in his tongue." Another reading has, "who is not glib in his tongue": Proverbs 25: "a city that lies open and without the compass of walls, is a man who cannot restrain his own spirit in speaking." Another reading, "and there is no accusation in his tongue"; because, namely, he is not a detractor and a reporter of tales; or because his words are not open to accusation: Ephesians 4: "let no evil speech proceed out of your mouth." "Nor has he done..." Above the Psalmist treated of the virtuous operation which God accepts, enumerating those things by which a man acts well in himself; but here he enumerates those things by which he conducts himself well toward his neighbor. And here, as regards his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one harming him: Romans 1: "they who do such things shall not obtain the kingdom of God; but they are worthy of death, not only they who do them, but they also who consent to them that do them." Third, that he not deceive him. He says, therefore, as to the first, "nor has he done evil to his neighbor," neither bodily nor spiritually: Romans 12: "rendering to no man evil for evil"; Galatians 6: "while we have time, let us work good." As to the second he says, "and has not taken up a reproach against his neighbors." Someone says something against another, but it is not to be tolerated; and therefore he says, "he has not taken up a reproach," namely then, when he who hears detracting words against someone, and from these detests the one of whom they are spoken, or even himself says them to others: Ecclesiasticus 19: "have you heard a word against your neighbor? let it die within you," etc. Ecclesiasticus 28: "hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "if there is no listener, there is no detractor." Bernard: "which of these is more damnable, to detract or to listen to one detracting, I would not easily say": Proverbs 25: "the north wind scatters rain, and a sad face, a detracting tongue"; because, literally, the detractor stops when the hearer is saddened. "As nothing..." Here he shows that he does not despise. In man there are two things: namely vice and virtue. Vice is to be despised; and therefore he says, "the malignant one," insofar as he is such, "is brought to nothing," that is, is reckoned as nothing; and this is good: first, to remove envy: for sometimes some evil man is exalted: Jeremiah 12: "the way of the wicked prospers," etc. But because of this he ought in no way to reckon him great, but ought to despise him: 1 Maccabees 2: "the glory of a sinful man is dung and worms: today he is lifted up, and tomorrow he is not found, because he is turned back into his own earth, and his thought has perished." Or someone great intends to harm; but since he is malignant, despise him: because the disparagement of such men is the approval of our life: Psalm 26: "though hosts should stand together against me, my heart shall not fear," namely of sinners. But repute the virtuous man great; therefore he says, "but he glorifies them that fear the Lord": Ecclesiasticus 25: "how great is he that finds wisdom and knowledge, but there is none above him that fears the Lord." The Gloss expounds otherwise, "in his sight the malignant one is brought to nothing," that is, the Devil is bound by him: John 2: "you have overcome the wicked one," etc. The Lord glorifies them that fear the Lord, namely himself. But the first exposition is the more literal. Here he forbids that he deceive his neighbor. Now a neighbor is deceived in three ways. Namely in promises, and this through an oath; and therefore he says, "who swears," etc., that is, confirms in order to deceive, because he does not keep it: Zechariah 8: "love not a false oath"; Leviticus 14: "you shall not swear falsely by the name of your God, and you shall not pollute it." To swear does not pertain to virtue, but to keep the oath does. Likewise in contracts. Whence: "who has not put out his money to usury": Luke 6: "lend, hoping for nothing thereby: and has not taken bribes against the innocent": Proverbs 17: "the wicked man takes gifts out of the bosom," that is, of the Church, "to pervert the paths of judgment"; Deuteronomy 23 it is forbidden that it be given to a brother upon usury, because he sells what is not his, since he does not have the usufruct. Likewise in judgments, when he gives sentence against the innocent; and therefore he says, "and gifts": Isaiah 5: "woe to you that justify the wicked for gifts"; Job 19: "fire shall devour the tabernacles of them that love to take gifts." Consequently the reward is set forth. "He who does," that is, keeps, "these things," all the aforesaid: James 1: "be doers of the word"; Romans 2: "not the hearers of the law are just before God, but the doers": "shall not be moved forever," that is, he shall dwell here on my holy mountain: below, Psalm 124: "they that trust in the Lord shall be as mount Zion," etc. Psalm 54: "you shall never suffer the just to waver." Above, Psalm 15.”

“In whose eyes a vile person is contemned,.... A "vile" man is a very wicked, profligate, and abandoned creature, one that is to every good work reprobate; and such sometimes are in high places, Psa 12:8; and are greatly caressed and esteemed by the men of the world; but then, as they are an abomination to God, they should be despised by his people, let them be what they will as to their riches, honours, and wisdom among men; as Haman was by Mordecai, Est 3:2; and Ahab by Elisha, Kg2 3:14; and such who keep company with, and express a delight and pleasure in such sort of persons, ought by no means to have a place in the house of God. Some understand this of a good man being "despised in his own eyes", as it may be rendered (f); on account of his vileness, and the imperfection of his obedience, and as expressive of his great humility, esteeming others better than himself; and who renounces himself, and is rejected by himself, having a very mean opinion of himself; which is the sense of the Targum, Aben Ezra, and Kimchi; and which is no bad sense, though the former is countenanced by what follows; but he honoureth them that fear the Lord; who have the covenant grace of fear wrought in their hearts, and serve the Lord with reverence and godly fear; that is, who are truly religious and godly persons; these such who are fit members of the church of Christ love heartily, esteem of highly, and honour them by thinking and speaking well of them, and behaving with great respect and decency to them; see Rom 12:10; he that sweareth to his own hurt, and changeth not; having taken a solemn oath, so sacred is it with him, and such a regard has he to the name of God, by whom he swears, that though it is to his civil loss and detriment, yet he will not break it and depart from it, but punctually observe it: some render it, "he that swears to his neighbour, and changeth not" (g); he that is just to his word, faithful to his promises, that exactly fulfils all the obligations he lays himself under unto others; he that is honest and upright in all his dealings. The Jewish writers interpret this clause of a man's vowing and swearing to afflict himself by fasting, which, though it is to the emaciating of his body, yet he strictly observes his vow or oath; but this is foreign from the scope of the place: it might be rendered, "he that swears to do evil, and does not recompense or perform" (h), it being better to break through such an oath than to keep it; see Lev 5:4. (f) "qui despicit se in oculis suis", so some in Vatablus; "ille est despectus in propriis oculis, reprobatus", Gussetius, p. 453. (g) , Sept. "proximo suo", V. L. Sic. Syr. Ar. Aethiop. (h) So Ainsworth.”

“Nothing. He despises all wickedness, though done by kings, whose power he considers as the means of destruction, 1 Kings xv. 26., and Luke xxiii. 9. The wicked dares not appear before an upright judge, like David, Psalm c. 2. Hebrew may be “the wicked is despised.” (St. Jerome) (Haydock) — Those who follow the Jews, have “he thinks meanly of himself,” which is very good; but the sense of the Vulgate seems more pointed, (Calmet) though the other contains a noble maxim of the gospel. (Berthier) — Protestants, “in whose eyes a vile person is contemned.” The sinner is the only person who is truly vile, in the opinion of the just, who forms not his opinion on outward appearances. (Haydock) — Lord. Glory is the reward of good works. (Worthington) — Neighbour. This sense is conformable to the Hebrew without points, (Geneb.) and more beautiful than that of the Rabbins, “against his own interest,” (Junius) “to do evil,” (Ainsworth) “friendship,” (Symmachus) or “to afflict himself.” (St. Jerome) — We find such vows strongly enforced, Number xxx. 3., and Deuteronomy xxiii. 21. (Calmet) — Protestants, “that sweareth to his own hurt, and changeth not.” (Haydock) — It were to be wished that oaths were not necessary. (Calmet) — But when they are, the Lord must be the arbiter of truth, and not idols; as by swearing, we testify that we believe God is the sovereign truth, and thus honour his name. See Leviticus xix 12., and Matthew v. 33. (Haydock)”