Look thou upon me, and have mercy on me; for I am alone and poor.

“Above, the Psalmist set forth Christ's tribulation and the divine help; here he adds a prayer, and concerning this he does two things. First the prayer is set forth. Second, the merits of the one praying: "Judge me, O Lord," and so on. Concerning the first he does three things. First the prayer is proposed. Second, the confidence conceived from the prayer is added, at the words "sweet and right." Third, he continues the urgency of the prayer, at the words "my eyes." Concerning the first he does three things. First he asks to be freed from his enemies. Second he asks to be directed in the goods of justice, at the words "your ways." Third he asks that his sins be forgiven him, at the word "remember." Concerning the first he does three things. First the preparation for prayer is proposed, according to Ecclesiasticus 18: "Before prayer prepare your soul," and so on. Second the petition is set down, at the words "let me not be ashamed." Third the reason for the petition is set down, at the words "for all." Now one is prepared for prayer in two ways: either by the raising up of the mind to God, since, as Damascene says, prayer is the ascent of the intellect to God; or by the confidence which one has concerning God. As to the first he says: O Lord, I have lifted up my soul to you through contemplation, gazing upon your goodness, and through love: Lamentations 3, "let us lift up our hearts with our hands to God." As to the second, because no one obtains what he asks unless he prays with confidence: James 1, "let him ask in faith, nothing wavering"; Hebrews 4, "let us approach with confidence to the throne of glory," or of his grace; therefore he says, "in you, my God, I trust." 2 Corinthians 3, "such confidence we have through Christ toward God, not that we are sufficient to think anything of ourselves." Next the petition is set down, and he sets down two things: one which pertains to him according to himself; the second which pertains to him by comparison to his enemies. As to the first he says, "let me not be ashamed." A man is put to shame from three causes: either when he is oppressed by an enemy, or when he is frustrated in his hope, or when he recalls the sin which he has committed. Concerning this, Romans 6: "what fruit did you have then in those things of which you are now ashamed?" Concerning the second, Romans 5: "hope does not confound, because charity," and so on. Hence he says, "neither let my enemies laugh at me," that is, let them not have the power to mock me, which they are ready to do: Wisdom 5, "these are they whom we once held in derision, and as a byword of reproach"; Job 12, "the simplicity of the just man is derided." As to the second he says, "for." Here the reason for the petition is given, and it is twofold, as if to say: I ask not to be put to shame, and not to be mocked. And first he shows to whom confusion is not owed. Second he shows to whom it is owed, at the words "let them be confounded," and so on. As to the first, therefore, he says: for those who wait upon you shall not be confounded. Those wait upon him who await him with long-suffering patience: Habakkuk 2, "if he tarries, wait for him, for he will surely come"; Ecclesiasticus 2, "no one has hoped in him and been confounded." "Let them be confounded." Here he shows to whom confusion or shame is owed, namely to "those who act unjustly." Now there is a twofold confusion, namely good and bad: Ecclesiasticus 4, "there is a confusion that brings sin, and there is a confusion that brings glory and grace." Of the first it is said in Jeremiah 8: "they are confounded because they have committed abominations." This confusion belongs to punishment and eternal damnation. But of the good confusion he speaks afterward. Indeed, they are not confounded with the good confusion; and therefore here both confusions are treated. For if it is understood of the bad confusion, then he does not wish it but foretells it, as if to say: let all be confounded who act wickedly, namely those who persecute me: Jeremiah 17, "let those be confounded who persecute me." "Without cause," because they cannot attain their intent in persecuting: Jeremiah 1, "they will fight against you, and they shall not prevail." Likewise, "all who act unjustly," that is, let sinners be confounded by their own damnation "without cause," namely as those acting unjustly; for in the very act of sin they are removed farther from God, and are hindered from their intended end, namely beatitude: Wisdom 3, "their works are useless," or unprofitable. Likewise it can be understood of the good confusion; and thus he says "let them be confounded," etc., wishing that they be converted to penance. "Your ways." Next he asks to be advanced toward the good. And first he sets down the petition. Second, its reason, at the words "for you are God." Now there is a twofold good, namely of the active and of the contemplative life. First the good of the active life is set down. Second, that of the contemplative life, at the words "direct me." In the active life there is a twofold manner of proceeding, namely the common, by precept, and the special, by counsels. As to the first he says, "your ways, O Lord, show me." The ways of the Lord by which one goes to God are the precepts: Matthew 19, "if you wish to enter into life, keep the commandments"; Ezekiel 18, "if he has walked in my precepts and done them, this man is just, and shall surely live." For by these ways the Lord comes to us, most of all through the precept of charity: John 14, "if you love me, keep my commandments." These ways I do not know; and therefore show them to me, both as to the intellect and as to the affection. As to the first it is said in Isaiah 30, "your eyes shall see your teacher, and you shall hear the voice of one admonishing behind your back." As to the second he says, "and your paths." A way is public and common; but a path is short and is not common, but a kind of abbreviation of the common way. Likewise the counsels are a way to God, but narrower and shorter: Jeremiah 6, "stand upon your ways," that is, keep the precepts, "and ask about the paths," that is, keep the counsels: Isaiah 40, "make straight the paths of God." Now two things pertain to the contemplative life. First, that one make good use of what is known in order to inquire into other things, and that one learn what is unknown. As to the first he says, "direct me in your truth," that is, for the sake of the truth, as if to say, let your truth direct me: Psalm 42, "send forth your light and your truth." And "teach me" — as to the second he says this not only through Scripture and creatures, but also inwardly: John 6, "everyone who has heard from the Father, and has learned, comes to me." "For you are God my Savior." Here the reason for the aforesaid petition is given, and it is twofold: one on the part of God, the other on the part of the one petitioning. On the part of God, it is because he himself is the savior and the author of human salvation, which consists chiefly in the knowledge of the truth: 1 Timothy 2, "who wills all men to be saved, and to come to the knowledge of the truth." For there is one God, and one mediator of God and men, Christ Jesus, the true Savior: Isaiah 45, "the Lord is just, and there is no savior besides me." Likewise on the part of the one petitioning, because I do not expect to be taught by any other than by you. "Whom I have waited for all the day": Psalm 36, "those who wait upon the Lord, they shall inherit the land." Likewise in the same place, "let your heart be strengthened, and wait for the Lord." "Remember." Here he asks for the remission of sins, and so on. Here he does two things. First he sets down the petition in general. Second he explains it in particular, at the word "sins." In general, however, he asks for mercy. This properly regards misery. The greatest misery is guilt. Now misery is opposed to happiness, which consists principally in the act of perfect virtue, and secondarily in exterior goods. Therefore misery consists principally in the act of sin, and secondarily in detriments and exterior things: Proverbs 14, "sin makes peoples miserable." And therefore he asks for mercy against sins. In this mercy, then, there are two things: namely the use or effect of mercy, which is called compassion; the second is mercy itself, which is called mercy insofar as it is a virtue. When, therefore, God has mercy in act, he is then called merciful; but he seems to forget when he does not have mercy in act; hence he says, "remember your mercies": Psalm 76, "or will God forget to have mercy?" Yet by this very fact that he delays having mercy, he does it for our good, although according to the opinion of men he seems to have forgotten, when he does not have mercy in act; as if to say, remember, lest you appear forgotten among the wicked. "And of your mercies." He says this on account of the many effects of divine mercy toward human nature, "which are from of old," that is, from the beginning of creation: Luke 1, "his mercy is from generation," and so on. "My sins." Here he explains why he needs mercy, as if to say: here I ask for mercy, because I have sins, which, so to speak, are worthy of mercy. And he sets down three things which bear upon the remission of sin. First he sets down the kind of sin, and it is twofold: one of transgression, and the other of omission; and these, namely the sins of omission, are called "offenses," as it were lighter, and in some way more worthy of pardon, because it is difficult for a man to keep himself entirely free of such an offense; and therefore he says, "offenses": Galatians (last chapter), "if a man is overtaken in any fault, you who are spiritual, instruct such a one in the spirit of gentleness." Second, on the part of the sinner: because the more a man is endowed with reason, and is in a higher state, the graver the sin is in him. And therefore the sins committed in youth are imputed less than those committed in old age: Isaiah 65, "the sinner of a hundred years shall be accursed." And therefore he says, "the offenses of my youth." Literally, he prays for those things which are committed in youth, as it is said in Genesis 8, "the inclination of man's mind is prone to evil," that is, to sin, "from his youth": Ecclesiastes 11, "youth and pleasure are vain." Or, "of youth," that is, of original sin, because man is born a son of wrath. And as long as a man is young, he is in his father's house; so as long as a man is a sinner, he is in the house of the Devil, which house is ruinous: Job 1, "a wind came from the region of the desert, and struck the four corners of the house, and it crushed all the children," and so on. Or, "of youth," that is, the sins committed out of pride. The young are naturally proud and presumptuous. Third, from the motive for sinning: because sins committed through ignorance are lesser; hence he says, "and remember not my ignorances": 1 Timothy 1, "I obtained mercy, because I did it ignorantly in unbelief"; Psalm 78, "remember not our former iniquities, but remember your mercy." Next the reason for the petition is set down. He does not ask that his sins be forgiven him on account of his own merits, because mercy has no merit. And therefore he alleges two things on God's part, namely mercy and goodness, which are in God as in their subject, but differ in concept. Now in God goodness is considered as the communication of goods to creatures, since the good is diffusive of itself. Mercy, however, denotes a special outpouring of goodness for the removal of misery; and therefore, "according to your mercy remember me, you" — of my sins, not: Daniel 9, "we do not lay our prayers before your face on account of our own righteousness, but on account of your many mercies"; Psalm 78, "let your mercies quickly go before us, for we are become exceedingly poor." Not only on account of the mercy by which you spare the miserable be mindful, but on account of "your goodness," by which you make all things good; and this goodness is God himself, because he himself is the being of goodness. "Sweet." Above the Psalmist asked that his sins be forgiven him through divine mercy; here, however, he sets down the confidence conceived from divine mercy: and concerning this he does two things. First he sets down the cause of the confidence. Second he sets down the confidence itself thus conceived, at the words "for your name's sake." Concerning the first he does two things. First he proposes the cause of confidence regarding the divine goodness. Second he sets down the effect of the divine goodness, at the words "therefore he will give a law," and so on. It should be noted that concerning the divine goodness he mentions two things, namely sweetness and rectitude, since "sweet and right." Sweetness properly belongs to bodily things, but is said metaphorically of spiritual things. Hence it is necessary that in spiritual things sweetness be taken by likeness to bodily sweetness. Now bodily sweetness has this, that it refreshes the bodily taste and quiets and delights it; likewise spiritual sweetness quiets and refreshes and delights the spiritual taste. Now in God there is essential sweetness: Wisdom 16, "you showed the sweetness which you have toward your children." But among men sweetness is said insofar as they give satisfaction, either to themselves or to others, in evil things or in sins; but in God it is only in good things; and therefore he adds, "and the Lord is right": Psalm 118, "you are just, O Lord, and right," etc.; so that sweetness is referred to mercy, and rectitude to justice. "Therefore." Here he sets down the effects of divine goodness. Now there is a threefold rank of men, in which the judgment of divine goodness is found. The first rank is that of sinners. The second, of the penitent. The third, of the just. As to sinners, God manifests his goodness by correcting them; hence he says, "therefore," that is, on account of his sweetness and rectitude, "he will give a law to those who go astray in the way": Galatians 3, "the law was set down on account of transgression." And therefore it is the goodness of God that he corrects those who go astray. And he says "to those who go astray," because, as it is said in 1 Timothy 1, "the law is not laid down for the just man." Likewise he says "in the way," because in the way is the state of meriting and of sinning. Or, "in the way," namely of faith, since it is called the way by which one goes to God: Hebrews 11, "he who approaches God must believe." Therefore even if one goes astray in the faith, he is brought back to God through correction. Or he will give the law of charity: Romans 13, "the fullness of the law is love," so that from charity they may have remission of sins: Proverbs 10, "charity covers all offenses." Or, "to those who go astray in the way of justice," by reproving them: Baruch 3, "but they knew not the way of wisdom"; and concerning these he sets down the law. The second effect is that he directs the penitent; hence he says, "he will direct the meek in judgment." Now a beast is tamed when, its ferocity laid aside, it is made subject to men; so men, when they lay aside their sins, are made subject to God; and therefore he says, "in judgment," namely of correction, because through the judgment of correction they advance to better things, and in the future judgment they will advance still more, in which the penitent will arrive at the inheritance of eternal life, and will hear the sentence in their favor: Proverbs 16, "it is man's part to prepare the soul, and the Lord's to govern the tongue." Meekness is a virtue that mitigates anger, which anger greatly impedes understanding, and is found especially in males. Now this virtue ought above all to be sought; hence Dionysius says in his Epistle to Demophilus, that Moses, on account of his great meekness, was made worthy of the divine appearance. The third effect is that he instructs the just: hence he says, "he will teach the meek his ways." He is called "tamed" who is led from ferocity to piety, or to humility; but those are called "meek" who have always been such. These receive mercy from God, because the discipline of the Lord is acquired by man according as he is man, not according as he is a beast: Job 33, "he teaches us more than the beasts of the earth." What is proper to man, namely reason, is perverted through the passion of the irascible and the concupiscible appetite; and meekness tempers the passion of the irascible, and temperance tempers the passion of the concupiscible. And therefore those who are meek deserve to receive the Lord's teaching: Isaiah 28, "whom shall he teach knowledge, and whom shall he make to understand the message? Those weaned from the milk, drawn away from the breasts." Next he sets forth the ways which he teaches: hence he says, "all the ways of the Lord." The ways of the Lord are his procedures in some work, as if he were to say: I have found this way. Now the Lord's procedure in his works is referred to two things, namely to mercy and to justice: for if something is said both of God and of man, it is understood of each according to its own manner. When, therefore, mercy is said of God, it is taken according to the manner of God, and in man according to the manner of man. Mercy in man exists when he suffers-with the miseries of another; justice, when he renders to each what is his own. But this does not exist in this manner in God, because God is impassible, and does not suffer-with, since compassion is a passion assumed in oneself together with another concerning another's tribulation. Likewise he owes nothing to anyone. There is, therefore, mercy in God when he drives away the misery of each thing, so that miseries are broadly taken for defect. There is justice in God when he gives to each according to its own proportion. And we find these two in all the works of God: because in the first establishment of things no rationale of justice is found, but of mercy, since nothing is owed to what does not yet exist; but once things have already been established, he assigns to them all things suited to them according to proportion, and in this the divine justice is made manifest. And thus he also acts in the effects of grace: because the first justification of the sinner is of mercy; and after he is justified, he gives him the rewards of justice, because he gives according to his own proportion. And thus mercy goes first, and afterward justice follows; and therefore he says, "all the ways of the Lord are mercy and truth": Tobit 3, "all your ways are mercy and truth"; Psalm 144, "his mercies are over all his works"; likewise 118, "your truth," and so on. But to whom do the ways of the Lord appear as mercy and justice? Not to the unjust and to sinners; on the contrary, it seems to them that they are cruel and unjust. Ezekiel 18, "the way of the Lord is not fair, say the sinners"; but to the good and the just the ways of the Lord appear such, as has been said. Psalm 72, "how good is God to Israel, to those who are upright of heart." And he says, to whom the ways of the Lord are mercy and truth and justice, namely "to those who seek his covenant and his testimonies." Jerome has "to those who keep." But what is "his covenant" and "his testimonies"? "Covenant" in general is every pact of God; "testimonies," however, are all the promises of God. Now God promises help, and moreover employs miracles. Or "covenant" is taken for the New Testament, in which all the promises are fulfilled; "testimonies," namely the Old Testament, which is the testimony of the New: Acts 10, "to him all the prophets bear testimony." Or "testimony" is said as it were an attested truth: Deuteronomy 7, "he kept the covenant, which he swore to your fathers." Or "covenant" is called, according to the jurists, the testification of the law of the mind; and "attestation" can be called manifestation, or certification, or certitude, for witnesses manifest and certify; and thus "covenant" is said as it were the manifestation and certification of the divine mind, or of what God wills. Or, according to Papias, "covenant" in Sacred Scripture is said to be a pact or an agreement; "testimony," however, is said of everything that is taken from an external thing in order to produce belief. "For." Here the confidence conceived from divine mercy and justice is set down, and concerning this he does two things. First he sets down the confidence which he has for himself. Second he invites others to confession, at the words "who is the man?" Concerning the first he does two things. First he sets down his confidence. Second he assigns its reason. He says, then, that the Lord will give the law, etc., and this pertains to his goodness; and therefore he says, "I trust that he will be propitious to my sin," that is, he will forgive me my sin: Luke 7, "who is this, who even forgives sins?" And this he will do not on account of our merits, since these merit punishment, but "for your name's sake." The name of God is taken here not only as it is spoken, but as the thing signified by the name, which is the divine goodness; as if to say: on account of his own goodness he will forgive me my sin: Psalm 78, "save me for your name's sake," that is, that your name may be glorified. And this fits most of all the name of Jesus Christ, which is the name of salvation, as is said in Matthew 1. And why? "For your name's sake"; because my sin is so great that by merit it does not deserve remission: hence he says, "for it is much," that is, great and grave, in the multitude and plurality of sins: James 3, "in many things we all offend," at least venially: Proverbs 24, "seven times a day the just man falls, and rises again." Or "much" in gravity: Psalm 37, "my iniquities are gone over my head, and as a heavy burden they weigh upon me." Or this is said against the Novatians, who called themselves Cathari, that is, the pure. Novatus was a priest in the time of Decius; and this man said that no one could return to penance after Baptism once he had fallen. But if this were true, the Psalmist would say in vain in Psalm 26, "you will be propitious to my sin." "Who." Here he invites others to confession. And first he sets down what is necessary on our part. Second, what is to be hoped for from God. Now on our part it is required that we be subject to God, otherwise we would trust in vain. The first subjection, then, is through fear: Ecclesiastes 1, "the fear of the Lord is the beginning of wisdom"; hence he says, "who is the man who fears the Lord?" Ecclesiasticus 2, "you who fear the Lord, believe him, and your reward shall not be made void." Now three things are to be hoped for from God, corresponding to the three things that are in man: namely intellect, will, and operative power. God, therefore, instructs the intellect, satisfies the will, and strengthens the power. As to the first he says, "he has appointed him a law in the way which he has chosen"; that is, the man who fears the Lord has chosen the way, namely to serve God: Psalm 2, "serve the Lord in fear"; Isaiah 30, "this is the way, walk in it." And in this he instructs how man should proceed. Jerome has "he will teach him"; and this he does by appointing the law. Now the will of man is referred to two things in this world. First, that he possess goods. Second, that he leave those goods to his children, and in these things too God satisfies, in temporal fashion, those who fear him. Hence as to the first he says, "his soul shall abide in good things." But it is better that we understand this spiritually. And he seems here to say two things, namely the abundance of goods. "His soul shall abide in good things" — let this be taken for the will, whose object is the good. Therefore a man then abides in good things, when he is satisfied with spiritual things: Psalm 102, "who fills your desire with good things"; that is, with the goods of the present life, namely the spiritual virtues, and in the future goods of glory. Second he mentions firmness: "and his seed shall inherit the land." "And his seed," that is, the works of the spiritual man, which works are our children. And here, "shall inherit the land," namely when that inheritance shall be given, namely the land of the living: Psalm 26, "I believe to see the good things of the Lord in the land of the living." Or, "seed," that is, our glorified body, shall inherit that land on account of its good works. As to the third he says, "the Lord is a firmament to those who fear him." And first he sets down the confirmation of operative power. Second he sets down the end, "and his covenant." He says, then, that other men, on account of the fear of the world, are weakened, because they waver; but the fear of God makes strong, because, as is said in Ecclesiasticus 34, "he who fears the Lord shall tremble at nothing." And therefore it is added: "his hope is a firmament"; and here it is made firm up to this point, until he shall manifest to him his covenant, that is, his own possession. This covenant, then, is either the promise which he makes concerning the coming of Christ — which coming indeed was manifested to the fearful Simeon — or the promise of eternal life: John 14, "I will love him, and will manifest myself to him." Jerome has it thus: "the secret of the Lord is for those who fear him; his covenant shall be manifested to him." For the promise of eternal life is in secret, as is said in Isaiah 64, "eye has not seen, O God, besides you, what things you have prepared for those who love you." And this is given to those who fear him: Psalm 39, "how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you." And this secret is the covenant which he has promised to those who fear him: Malachi 4, "to you who fear my name shall the sun of justice arise." "My eyes." Above, the Psalmist set down the confidence conceived from divine mercy, and he also invited others to it; here, however, he continues the prayer once again from the confidence conceived. And concerning this he does two things. First he premises the preparation for prayer: Ecclesiasticus 18, "before prayer prepare your soul." Second he sets down the prayer itself, at the word "look." Concerning this part he does two things. First he sets down the prayer in which he prays for himself. Second, on the part of his enemies, at the words "look upon my enemies." Concerning the first he does two things. First he asks for mercy. Second he assigns the reason for having mercy, at the word "tribulations." The preparation of prayer is the raising up of the mind to God; hence "my eyes," namely of the heart: Ephesians 1, "having the eyes of our heart enlightened." These eyes, namely of the intellect and of faith, are said specially to be toward the Lord: Psalm 122, "to you have I lifted up my eyes," and so on. And this on account of the confidence conceived, "for he shall pluck my feet out of the snare": Ecclesiastes 9, "man does not know his own end; but as fish are caught with a hook, and birds with a snare, so men are taken by the Devil in the evil time." These evils are occasions of sin. And when a man falls into sin, then he is bound by the snare of his own affection, which is called the sin of man; this snare God alone looses: Psalm 123, "the snare is broken, and we are delivered." And how? "Our help is in the name of the Lord." Next he asks for mercy; and therefore he says, "look upon me and have mercy on me," and so on. He seems to turn away his eyes when he does not bestow the effect of his mercy, but he looks upon one when he does bestow it; hence at the look of Christ Peter wept, Luke 22; thus he says, "look upon me," and so on. Wisdom 4, "mercy is upon his saints." Here the reason is given why he needs mercy, namely because "I am alone." This can be understood in one way thus: that he who has no help in himself must turn back to God: Psalm 120, "my help is from the Lord." For men have a twofold support in the world: one of friends, the other of possessions; but here he has neither: for not of friends — hence he says, "because I am alone," that is, solitary without the help of kinsmen and friends: Ecclesiasticus 51, "I looked for the help of men, and there was none." Likewise not of possessions, because "I am poor": Psalm 87, "I am poor, and in labors from my youth." Or otherwise. Two things are required for a man to be helped by God. First, that his whole heart tend toward God: Psalm 26, "one thing I have asked of the Lord, this will I seek, that I may dwell in the house of the Lord all the days of my life"; Luke 10, "but one thing is necessary." And this is what he means by "because I am alone," that is, I am intent upon one thing. Second, that he be a despiser of worldly things; otherwise he is not "alone," nor would he be so pleasing to God: therefore he says, "because I am poor," that is, I despise all things for your sake. "Tribulations." Here he sets down three things pertaining to misery: two, namely, pertaining to punishment; the third pertaining to guilt. Now there is a twofold punishment. One is inflicted out of necessity. The other is voluntarily assumed. Inflicted punishments have two aspects, since they afflict the heart within and constrain the body without. As to the first he says, "the tribulations of my heart are multiplied," that is, from diverse things, and from the many tribulations that occur, tribulations reach even to the heart, like piercing thorns. Lamentations 1, "many are my groanings, and my heart is mourning." As to the second he says, "deliver me from my necessities." He calls necessities "tribulations," insofar as tribulations are useful, as is said in Romans 5, "tribulation works patience, patience proof; and proof, hope; but hope does not confound": James 1, "patience has a perfect work." The Gloss: "patience is not conquered; the perfect man is proved." And therefore they are useful, insofar as they humble: Romans 5, "and not only so, but we glory also in tribulations," and so on. Or "tribulations" are called "want": Deuteronomy 8, "he afflicted you with want"; as it is said in Romans, "sharing in necessities." Or on account of violence, which is a kind of necessity. Now the punishment voluntarily assumed inwardly is humility of spirit before God; hence he says, "see," that is, consider my humility: Luke 1, "he has regarded the humility of his handmaid." Likewise there is also humility outwardly manifest, which is a certain labor; hence he says, "and my labor": Psalm 72, "they are not in the labor of men," and so on. Concerning the good works of men it is said in Wisdom 3, "the fruit of good labors is glorious." Concerning guilt he says, "forgive all my sins." Ecclesiasticus 28, "to him who entreats you, sins shall be forgiven." And note that a man obtains the remission of sins through three things: namely through tribulations, which work the remission of sins, if they are borne patiently: Tobit 3, "in the time of tribulation you forgive sins, and after the storm you make a calm, and after weeping and tears you pour in exultation." Likewise through humility: 3 Kings 21, "because Ahab has humbled himself before me, I will not bring the evil in his days": Psalm 50, "a contrite and humbled heart," and so on. Likewise through labor: Deuteronomy 26, "he regarded our humility, and our labor, and our distresses, and brought us out of Egypt with a strong hand." And therefore he says, "forgive all my offenses." "Look upon." Here he prays, asking for help against his adversaries. And first he induces God to take notice of his enemies. Second he asks for help against them, at the word "guard." Third he assigns the reason, at the words "let me not be ashamed." He says, therefore, "look upon" — with the eye of mercy — "my enemies," so that you may have mercy on them, and convert them: Matthew 5, "pray for those who persecute and slander you"; Proverbs 16, "when his way shall please the Lord, he will convert even his enemies to peace." And this I ask by praying, because then I shall have peace. "For they are multiplied": Psalm 118, "many are they who persecute me and afflict me." "And they have hated me with an unjust hatred." Now there is a twofold hatred. The first hatred is good, when one hates sin or the sinner on account of his guilt: Psalm 138, "I hated them with a perfect hatred." Likewise there is an unjust hatred, when one hates nature or justice; therefore he says, "and they have hated me with an unjust hatred," that is, unjustly and without cause: John 15, "that the word might be fulfilled which is written in their law, that they hated me without cause." "Guard." Here he asks for help against his enemies, because they are many and unjust; therefore he asks for a twofold help. First, that he guard him in his persecutions, lest they prevail either temporally or spiritually, or that he guard him so that he does not fall into sin. Second, that he deliver him from evils; hence he says, "and deliver me," namely from evils entirely, that he may enjoy abundance in the homeland. The first reason is given when he says, "let me not be ashamed"; because if you do not deliver and guard me, I will come into confusion. And this ought not to be, "for I have hoped in you": "there is no confusion for those who trust in you." The other reason is that your friends rely on me. Sometimes God delivers someone not for his own merits, but lest the friends of God perish along with him on whom they rely: when he says, "the innocent and the upright have adhered to me." Those are called innocent who turn away from evil, upright who work good: Ecclesiasticus 13, "every animal loves its like." And why? "Because I have waited for you," that is, because I have hoped in you: Psalm 26, "let your heart be strengthened, and wait for the Lord." Jerome has "simplicity and truth." "Deliver." Here the Psalmist sets down the petition for the whole people; hence he says, "deliver, O God, Israel," that is, that people, or those whom you have predestined to this end, that they see God, "out of all their tribulations." And this shall be perfectly fulfilled in the homeland, when that shall be accomplished which is in Apocalypse 21: "God shall wipe away every tear from their eyes, and there shall be no more mourning nor crying," and so on.”

“Turn thee unto me, and have mercy upon me,.... Or "look unto me", or "upon me" (f); which suggests that the Lord had turned himself, and hid his face from him; and expresses a desire that he would look upon him with a look of love and mercy, and arise to help and deliver him out of the hands of his enemies; he pleads no merits nor works of righteousness of his, but casts himself upon the mercy of God; for I am desolate and afflicted; or "alone and poor" (g); not that he was quite alone, and had none with him; for though he was obliged to quit his palace, and the city of Jerusalem, yet he was accompanied by his servants, and a large number of his people; and could not be poor, in a literal sense, being king of Israel; yet he put no trust in men, nor in riches, but wholly depended on the Lord, as if he had none with him, nor anything to subsist with: and his case was indeed very deplorable, and called for pity and assistance; his own son was risen up against him, and the hearts of the men of Israel went after him; and he was obliged to flee from the city, and leave his house and family. (f) "respice ad me", Montanus, Musculus, Junius & Tremellius, &c. (g) "solitarius et pauper", Junius & Tremellius; "et miser", Gejerus, Michaelis; so Ainsworth.”

“The rendering "regard me," so far as פּנה אל means God's observant and sympathising turning to any one (lxx ἐπιβλέπειν), corresponds to Psa 86:16; Lev 26:9. For this he longs, for men treat him as a stranger and refuse to have anything to do with him. יחיד is the only one of his kind, one who has no companion, therefore the isolated one. The recurrence of the same sounds עני אני is designedly not avoided. To whom could he, the isolated one, pour forth his affliction, to whom could he unveil his inmost thoughts and feelings? to God alone! To Him he can bring all his complaints, to Him he can also again and again always make supplication.”