I have said to the Lord, thou art my God, for thou hast no need of my goods.

“Who has ever given him anything, since "from him, and through him and in him" are all things? The fount of life is that highest Good that bestows the substance of life on all, because it has life abiding in itself. It receives from no one as though it were needy; it lavishes goods on all and borrows from others nothing for itself, for it has no need of us. It says, too, in the person of humankind: "You do not need my goods." What is more lovely than to approach him and cling to him? What pleasure can be greater? What else can he desire who sees and tastes freely of this fount of living water? what realms? what powers? what riches? when he sees how pitiable are the conditions of kings, how changeable the status of their power, how short the span of this life, in how great bondage even sovereigns must live, since they live at the will of others and not their own.”

“You should say to the Lord, “You are my Master, etc.” David addresses the Congregation of Israel. “It is your duty to say to the Lord, ‘You are the Master, and You have the upper hand in all that befalls me.’” Another explanation: You should say to the Lord, “You are my Master.” He [David] was saying this to his soul. Similarly, we find on this order (in II Sam. 13:39): “And David longed,” which means: And the soul of David longed. Here too, “You, my soul, have said to the Lord,” you my soul, should say to the Holy One, blessed be He. (The second interpretation appears in very few early editions.) my good is not incumbent upon You. The benefits that You do for meit is not incumbent upon You to bestow [them] upon me, because You do not benefit me on account of my righteousness.”

“Thou (fem.) hast said to the Lord, Thou art my Sovereign Lord: – He addresses his soul and says: Thou hast said and confessed to the Lord that He is thy God and Sovereign Lord; and such (address) is proper for thee; and thou shalt say unto Him likewise: The good I do is not unto Thee: – They (Rashi and Rabbi Moses ha-Cohen ibn Giktilla) have interpreted (the clause): “The good which Thou doest to me it is not incumbent upon Thee to do, for I am not worthy of it, but it is entirely due to Thy loving-kindness.” And my revered father, of blessed memory, has interpreted: “The good I do is not done to Thee,” meaning that it does not reach Thee (personally), for one cannot dispose for, or help, or give to Thee; but it is”

“In the preceding Psalm he enumerated the just deeds which God requires of man; but here he shows how he followed after justice. The title is this: "The inscription of the title itself, of David." And as to the letter it signifies that it was composed specially concerning those things which pertain to the person of David. But because David also bore the person of Christ, who was to be born from his seed, therefore some things here are set down concerning David, and some concerning Christ. And thus Peter, in Acts 2: "I foresaw the Lord," etc., says that this is properly said of the resurrection of Christ, and not of David. And according to this, this Psalm touches upon the history of the New Testament, according to what is said in John 18, that when Christ was crucified Pilate placed a title over his head, "This is Jesus of Nazareth, King of the Jews"; and this is, as it were, the title of his kingdom. A threefold title was customarily inscribed. Sometimes on someone's tomb: "This is the tomb of so-and-so." Sometimes on a house: "This is the house of so-and-so." Sometimes for a triumph, as was done at Rome: and this is the title of Christ, who triumphed through the cross: Colossians 2: "Triumphing over them openly in himself, despoiling the principalities and powers." It is signified here, therefore, that in this Psalm it deals specially with the kingdom of Christ. Jerome's title is this: "A Psalm of David, humble and simple." And it is signified that in that Psalm there is treated the simplicity and humility of David, whether taken singly, or as a figure, namely of Christ. This Psalm, therefore, is divided into two parts. In the first, speaking either on his own part or on the part of Christ, he shows that he clings to God alone. Secondly, he recalls the benefits which he has received from God, at the words, "I will bless the Lord, who," etc. The first pertains to simplicity, the second to humility. Concerning the first, he does two things. First, he shows that he clings to God alone. Secondly, he assigns the reason, at the words, "The Lord is my portion," etc. Concerning the first, he does three things. First, he shows how he stands toward God. Secondly, how he stands toward the saints of God. Thirdly, how he stands toward the enemies of God. The second, at the word "to the saints." The third, at the word "multiplied," etc. Toward God he stands as one clinging to him alone: and this in two ways: through hope and through faith, at the words, "I have said to the Lord." Concerning the first he sets forth two things: namely the sign of hope, and hope itself. The sign of hope, at the words, "Preserve me, O Lord": as if to say, I do not trust that I can be saved by myself, but do you, O Lord, preserve me — either in himself, or in his members: John 17: "Father, keep in thy name those whom thou hast given me." And this, "because I have hoped in thee." But did Christ hope? It must be said that he did: he hoped indeed for eternal life on behalf of others, but for himself the glory of the body. But he had the glory of the soul from the very instant of his conception. "I have said," etc. Here he first sets down the act of faith. Secondly he assigns the reason, at the words, "because of my goods," etc. The act of faith is to confess to God, whether by believing in the heart, or by praising outwardly, or by approving in deeds: Romans 10: "With the heart we believe unto justice, but with the mouth confession is made unto salvation"; and therefore, "I have said" — in heart, in mouth, and in deed — "thou art my God": Genesis 28: "The Lord shall be my God." And this is so, "because thou hast no need of my goods." And this is proper to God: because he is of infinite goodness, and nothing can be added to him, since he is a substantial good extending goodness to all things, as the sun extends its light — illuminating all things not by participation, but through his very being. But to any other creature whatsoever something can be added, even to the saints, and for this reason something accrues to them, and therefore in some way they stand in need of us: but God alone does not need our goods: Job 33: "Moreover, if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" Jerome has: "because it is not well with us without thee": as if to say, from this it appears that thou art my God, because thou art goodness, and it is not well with me without thee. "To the saints." Here he shows how he stands toward the saints, also as read from the person of Christ. And it must be known that the will of the Father is as the will of Christ, even insofar as he is man, so that he might fulfill the will of the Father: Psalm 39: "That I might do thy will, O my God, I have desired"; 1 Thessalonians 4: "This is the will of God, your sanctification"; John 6: "I came down from heaven, not to do my own will, but the will of him that sent me, the Father, that of all that he hath given me, I should lose nothing, but should raise it up again in the last day." But Christ willed many things: and this for our benefit. But what did he will? To suffer, to die, to rise again, that he might bring us to life. He says, therefore: God the Father has made wonderful all my desires — that is, has wonderfully fulfilled them — "in them." In whom? "In them," that is, in his saints who are in his land, that is, in the Church militant and triumphant. Jerome has it thus: "To the saints who are in the land, and to the excellent, is all my will directed." Another reading has "the mighty." And granted that some earthly man trusts in the power of a mighty army, yet David says, I have hoped in thee: Ecclesiasticus 2: "No one hath hoped in the Lord, and hath been confounded." And my mighty ones are thy saints, who do great things: Psalm 100: "My eyes are toward the faithful," says Christ, "that they may sit with me." That Christ himself loves the saints is clear: Proverbs 8: "I love them that love me." "Multiplied." Here he shows how he stands toward the adversaries of God, or toward sinners. And first he sets down their conversion; secondly, the manner of their conversion, at the words, "I will not gather together." Concerning the first he does two things. First he sets forth the state of their preceding guilt; secondly he sets down the state of the grace that follows, at the words, "afterwards they made haste." He says, therefore, "their infirmities are multiplied" — that is, their various sins. Or "infirmities," that is, the penalties following from sin. Lamentations 1: "Many are my groanings." And from this follows, "afterwards they made haste" — that is, they strove to amend their life, so as to redeem the time lost. And they do this fittingly, because "where sin abounded, grace did more abound," as is said in Romans 5. Likewise, after tribulations a man runs to God. Hosea 6: "In their affliction they will rise early to me: Come, and let us return to the Lord." Psalm 82: "Fill their faces with shame, and they shall seek thy name, O Lord." "Not." Here he sets down the manner of their conversion. And first he shows to what rite they are converted; secondly, how perfectly, at the words, "nor will I be mindful," etc. He says, therefore, "they made haste." But how are they to be converted? In the old law, those who were converted used to offer various sacrifices. But I will gather them together from diverse parts unto the faith; but not so that they should shed blood: because, as the Apostle says in Hebrews 10, "it is impossible that sins should be taken away by the blood of bulls and goats." "I will not gather together their meetings for blood offerings," that is, from the rite of the law: but this gathering is by the new blood, that is, of Christ. Hebrews 9: "Christ was offered once to exhaust the sins of many." Hebrews 10: "By one oblation he hath perfected forever them that are sanctified," etc. Zechariah 9: "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit, wherein is no water," etc. But how will this gathering be perfect? Because "I will not be mindful of their names," which they had in the state of sin — for one was called a fornicator, another a thief. But no one, after conversion, ought to be so named, because names of this kind are blotted out. Or, I will not be mindful of their sins in judgment, when I gather together the just: "Come, ye blessed," Matthew 25. And this "through my lips," or through my preachers. But to them it will be said, "Depart, ye cursed," etc. Jeremiah 15: "If thou separate the precious from the vile, thou shalt be as my mouth." Jerome has: "Their idols are multiplied: I will not pour out their libations of blood after those who follow behind; neither will I take up their names upon my lips"; as if to say, I worship thee, not idols. But their idols are many. Hosea 8: "I have multiplied those departing from thee behind thy back." Jeremiah 2: "They have turned their back and their face to me"; nor will I be a partaker of their libations. Deuteronomy 33: "Of whose victims they ate the fat, and drank the wine of the libations." Nor will I swear by those idols. "The Lord." Here he assigns the reason for his clinging to God alone, namely that God alone is his inheritance; as if to say: I cling to this one alone for this reason, that this is my inheritance. First he says that God is his inheritance. Secondly he commends it, in that he is content with it, at the words, "for indeed my inheritance," etc. This itself is our good, which we enjoy: men in this world seek possessions and the use of them, but his possession is God; hence, "the Lord is the portion of my inheritance," taken intransitively — that is, the inheritance that comes to me as my portion. Some have, for an inheritance, the delights of the flesh. Wisdom 2: "This is our portion, and this our lot." But others have other delightful things of the world; but God is my lot. Lamentations 3: "The Lord is my portion, said my soul." But he is not only my inheritance, but also "the portion of my cup" — that is, my cup that comes to me as my lot; for God is my whole delight and drink. Psalm 22: "My inebriating cup, how goodly it is!" Or, Christ has the faithful as his inheritance; and of this inheritance, namely of the faithful, God is the portion, as has been said, "the Lord is the portion of my cup," because my passion is ordered to God. He himself is also the giver of this inheritance: "Thou art he who wilt restore my inheritance to me" — namely, of eternal glory. And thus Christ speaks in the person of his own people, who lost it when the first parent sinned. Or, "inheritance," that is, the glory of the body, which man lost by sinning. "The lines have been stretched out for me in goodly places." The rich measure land with a cord. Deuteronomy 32: "Jacob is the cord of his inheritance." And therefore "portion" is said as it were "a small cord" of rope — that is, my portion falls to me among the best things, since nothing is better than God himself. Jeremiah 3: "I will give thee a desirable land, a goodly inheritance." Secondly he shows that he is content with it: "for indeed my inheritance is goodly to me"; as if to say: not only is my inheritance goodly in itself, but it is so goodly to me that I would in no way exchange it. Psalm 131: "This is my rest for ever and ever: here will I dwell, for I have chosen it." "I will bless." Above, the Psalmist set down the reason why he clings to God alone, namely that God himself is the portion of his inheritance; here he acknowledges the benefits received. And first he sets forth the benefits already received; secondly, those to be hoped for, at the words, "moreover my flesh also," etc. Concerning the first he does two things. First he recalls the benefits received; secondly he shows the joy which he has from them, at the words, "therefore my heart hath been glad." He recalls, therefore, a twofold benefit: one in the attaining of good, the other in being preserved against evils. As to the first he says, "I will bless the Lord," etc., so that I may understand how goodly is that eternal inheritance. Psalm 118: "Give me understanding, and I will search," etc. Psalm 31: "I will give thee understanding, and I will instruct thee." Ecclesiasticus, last chapter: "To him that giveth me wisdom will I give glory." But the Lord gave man reason unto wisdom, yet he did not entirely take away infirmity; but this will be in glory. And first he sets forth it; secondly he sets down the help against it, at the words, "I foresaw the Lord." Every man has from God, according to reason, the light of the intellect, and the just man is reformed by the light of grace. But still the infirmity of the flesh remains; and therefore he says, "moreover my reins also have corrected me" — that is, my infirmities, namely of guilt, or sins. And this, "even unto night" — that is, even unto death — "my reins have corrected me," that is, have shown me to be reprehensible. Another reading has it that, because in the reins the incitement of lust has its seat, it thus troubles by tempting to delight. 2 Corinthians 12: "Lest the greatness of the revelations," etc. But in Christ there are no infirmities of guilt, or of corruption, because his flesh does not war against the spirit; and therefore it is understood only of penalty. Hebrews 4: "Tempted in all things" — as to bodily infirmities. But if it be understood of us, it must be said that man, who has the gift of understanding, or grace, may still say with the Apostle, Romans 7: "I see another law in my members, warring against the law of my mind." Or "reins," that is, the Jews joined to him, "even unto night," that is, even unto the passion, or even unto the passibility of the flesh. And because the flesh feared the passion, I, in that passion, "foresaw the Lord," with eyes lifted up to heaven, not to the world. Providence is the foreseeing of things to be done in the future; but vision or sight is of things present. But if such reins still assail, there is no need to fear, because he has the help of God ready. And therefore he first sets down the remembrance of help, saying, "I foresaw the Lord," etc., namely when "my reins corrected me." Psalm 24: "My eyes are ever towards the Lord: for," etc. And this for the reason that "he is at my right hand, that I be not moved" — not at the left. Proverbs 3: "The Lord shall be at thy side, and shall keep thy foot, that thou be not taken." Isaiah 50: "Let us stand together," etc. "For this my heart hath been glad." 1 Kings 2: "My heart hath rejoiced in the Lord." Psalm 63: "The just shall rejoice in the Lord," etc. And "my tongue hath rejoiced," etc., outwardly, when with outward joy he bursts forth into vocal praise. Isaiah 12: "Sing ye to the Lord, for he hath done great things." Psalm 80: "Rejoice to God," etc. "Moreover." Here he enumerates the benefits to be hoped for. First as to the resurrection of the flesh; secondly as to the soul, at the words, "thou hast made known." The first into two. First he sets down the hope of the resurrection; secondly the manner, at the words, "because thou wilt not leave." He says, therefore: thou hast given me understanding, and hast stood by me as man, but "moreover my flesh also shall rest in hope" — of the resurrection. Psalm 3: "I have slept, and have taken my rest, and I have risen up." And my flesh, too, shall have hope in the resurrection. Wisdom 3: "Their hope is full of immortality." The reason is that resurrection requires the union of body and soul; and therefore the soul joined to the divinity ought not to remain in Hell; but it had to remain there only so long until the truth of his humanity, and of his true flesh, should be proved; nor was it fitting that he be left any longer in Hell, where he had descended to free the saints. Ecclesiasticus 24: "I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all," etc. Likewise on the part of the body, because "nor wilt thou give thy holy one" — that is, my body sanctified by thee — "to see corruption" — that is, of putrefaction, or of dissolution, which he did not suffer; but he did suffer the corruption of death. He recalls the benefits which pertain to the soul, when he says, "thou hast made known." This is referred to Christ on behalf of his members, and these are the teachings and precepts, which are the way unto beatitude. Proverbs 7: "Keep my commandments, and thou shalt live"; and therefore he says, "Thou hast made known to me the ways of life." Secondly he recalls the benefit; where he says three things. First, the full vision of God: "thou shalt fill me with joy with thy countenance" — that is, I shall see thy countenance. 2 Corinthians 13: "Now I know in part" — that is, imperfectly — "then shall I know face to face." Full joy: John 16: "that your joy may be full": because the delights are unfailing, because "at thy right hand" even "unto the end." Isaiah 51: "Everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall flee away." Proverbs 3: "Length of days is in her right hand, and in her left hand riches and glory."”

“O my soul, thou hast said unto the Lord,.... Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they are the words of God the Father to his Son, suggesting to him what he had said; but they are rather an apostrophe, or an address of Christ to his own soul; and the phrase, "O my soul", though not in the original text, is rightly supplied by our translators, and which is confirmed by the Targum, and by the Jewish commentators, Jarchi, Aben Ezra, and Kimchi; thou art my Lord; Christ, as man, is a creature made by God; his human nature is the true tabernacle which God pitched and not man, and on this consideration he is his Lord, being his Creator; and as Mediator Christ is his servant, and was made under the law to him, obeyed him, and submitted to his will in all things; so that he not only in words said he was his Lord, but by deeds declared him to be so; my goodness extendeth not to thee; such who suppose that David here speaks in his own person, or in the person of other believers, or that the church here speaks, differently interpret these words: some render them, "my goodness is not above thee" (l); it is far inferior to thine, it is not to be mentioned with it, it is nothing in comparison of it; all my goodness, happiness, and felicity lies, in thee, Psa 73:25; others, "I have no goodness without thee": the sense is the same as if it was "I have said", as read the Greek, Vulgate Latin, and Oriental versions, and so Apollinarius; I have none but what comes from thee; what I have is given me by thee, which is the sense of the Targum; see Jam 1:17; others, "my goodness is not upon thee" (m); does not lie upon thee, or thou art not obliged to bestow the blessings of goodness on me; they are not due to me, they spring from thy free grace and favour; to this sense incline Jarchi, Aben Ezra, and Kimchi; see Luk 17:10; others, "thou hast no need of my goodness"; nor wilt it profit thee, so R. Joseph Kimchi; see Job 22:2; or the words may be rendered, "O my goodness", or "thou art my good, nothing is above thee" (n); no goodness in any superior to God. But they are the words of Christ, and to be understood of his goodness; not of his essential goodness as God, nor of his providential goodness, the same with his Father's; but of his special goodness, and the effect of it to his church and people; and denotes his love, grace, and good will towards them, shown in his incarnation, sufferings, and death; and the blessings of goodness which come thereby; such as a justifying righteousness, forgiveness of sin, peace, and reconciliation, redemption, salvation, and eternal life. Now though God is glorified by Christ in his incarnation, sufferings, and death, and in the work of man's redemption, yet he stood in no need of the obedience and sufferings of his Son; he could have glorified his justice another way, as he did in not sparing the angels that sinned, in drowning the old world, and in burning Sodom and Gomorrah, and in other instances of his vengeance; though there is glory to God in the highest in the affair of salvation by Christ, yet the good will is to men; though the debt of obedience and sufferings was paid to the justice of God, whereby that is satisfied and glorified, yet the kindness in paying the debt was not to God but to men, described in Psa 16:8. (l) "bonum meum non est supra te", Gejerus. (m) "Bonum meum non est super te", Montanus, Cocceius. (n) So Gussetius, p. 299.”

“I have. Hebrew, “Thou, my soul, hast said.” But St. Jerome agrees with us. — Goods. Hebrew, “my good is not above thee.” I can desire nothing greater. (Berthier) — Aquila and Vatable seem to have the same idea as the Septuagint. We reap all the profit from our piety. (Calmet) — The redemption was entirely for man’s benefit, (Worthington) though it gave the greatest glory to God. (Haydock) — Since God, therefore, wants nothing, I will shew my kindness (Bellarmine) to the poor. (Haydock)”

“my soul--must be supplied; expressed in similar cases (Psa 42:5, Psa 42:11). my goodness . . . thee--This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Psa 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.”