I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee.

“Diapsalma. The answer of God: "I will give you understanding, and will set you in the way in which you shall go;" I will give you understanding after confession, that you depart not from the way in which you should go; lest you wish to be in your own power. "I will fix Mine Eyes upon you" [Psalm 32:8]; so will make sure upon you My Love.”

“Here begins the fourth group of ten of the first set of fifty. And just as in the first group of ten there are psalms in which mention is made of the persecution of Absalom, and in the second of the persecution of Saul, and in the third of the persecution of the people, so in this fourth group there is treatment of the tribulation which the good endure from sinners: 2 Peter 2: "dwelling among them that from day to day vexed the just soul with unjust works." Now this group of ten is divided into two parts, because first the dignity of the just is commended, and second help is implored against the persecutions of the impious, at Psalm 34: "judge thou, O Lord, them that hurt me." Concerning the first he touches on two things: first, justifying grace; second, the dignity of the just, there, Psalm 32: "rejoice, O ye just," and so on. Third, he admonishes the just to stand firm in justice, there, Psalm 33: "I will bless the Lord." The title of this psalm is new, namely, "the understanding of David." Jerome has "the instruction of David." In many of the psalms that follow this title is to be found, and it is marked by the fact that in all the psalms in which this title is given, some common truth is treated, pertaining not only to one person, but as it were to the providence of God, or to some other weighty matter. And although in all the psalms there are things ordered to instruction, yet these particular psalms are chiefly ordered to that end. This psalm in particular, however, is entitled from the understanding which the penitent ought to have, who ought to understand himself to be a sinner, and to understand the grace of the God who sets him free: Leviticus 5: "if a man shall understand his offense," and so on. This understanding affliction gives, Isaiah 28: "blessed are they..." This is the second of the penitential psalms. For in the first he treated of contrition of heart, but in this one of confession; and it is divided into three parts. In the first is set down the remission of sins. In the second, the way to remission, there, "because I was silent," and so on. Third, the desire of the saints concerning remission, there, "for this shall every one that is holy pray." Concerning the first he does two things. First he sets down something on the part of God; second, that which is on the part of man, there, "and in whose spirit there is no guile." For in sin there is, first, an offense against God; second, a stain; third, the guilt of punishment. Against these three he sets in order three things: for God remits the offense, covers the stain, and takes away the guilt of punishment by not imputing the sin. As to the first he says, "blessed are they whose iniquities are forgiven," and so on. But since beatitude is twofold, namely of the thing itself and of hope, those of whom it is said that their iniquities are forgiven are blessed in hope, who will at length be blessed in reality. For a man is blessed in hope in whom the cause of beatitude goes before, and the way, which is virtue, and especially perfect virtue: whence he in whom perfect virtue appears can be called blessed in hope, just as a tree flowering well can be called fruitful. For after the corruption of the first man these flowers did not exist, but the thorns of sins. And therefore the beatitude of the sinner, which is in hope, is not of this sort, but consists in this, that God remits the sin, and so he bears fruit: Jeremiah 4: "break up anew your fallow ground," and so on. "Forgiven": Isaiah 40: "her iniquity is forgiven"; Luke 6: "forgive, and you shall be forgiven." As to the second he says, "and whose sins are covered." Sins are the stains of the soul: Jeremiah 2: "how exceeding base art thou become," and so on. When someone has something shameful in himself, and it is covered, then the shamefulness does not offend the eyes of the one looking on. But God covers the shamefulness of sins — yet how? Totally, namely by washing the soul clean. For in sin there is a twofold deformity. One, namely, from the privation of grace of which the sinner is deprived: and this is entirely taken away, and is not covered, because grace is given to him. The other stain is from the past act of sin: and this is not blotted out, because he is not given credit for not having done what he did, but rather it is not imputed to him as guilt; and this is what is covered. As to the third he says, "blessed is the man to whom the Lord hath not imputed sin." This is understood of the guilt of punishment, because the punishment is not reserved for him on account of the sin: Daniel 3: "thou hast brought all these things upon us," and so on. According to the Gloss, a threefold sin is here suggested: original sin, actual mortal sin, and actual venial sin. The first is signified by "iniquities," which is a certain inequality: and this is in original sin, insofar as in it the powers of the soul recede from the equality of innocence; and this is forgiven and diminished, because it is taken away as to guilt and remains as to act. He says "iniquities" in the plural, because in different persons there are different original sins, and in one person, one. The second is signified by actual mortal sin. For actual mortal sins are said to be "covered" when they are no longer imputed to the sinner as guilt. The third is signified by venial sin, which the Lord does not impute. For venial sin is not imputed unto eternal punishment. Or else the first refers to sin that is before Baptism; the second to sins that are after Baptism; the third to sin after confession, because the sin will not be imputed unto punishment. But on the part of man it is required that he confess without pretense; otherwise he does not obtain grace: Wisdom 1: "the holy spirit of discipline will flee from the deceitful." And therefore, "and in whose spirit there is no guile," so that he should not have one thing within and pretend another outwardly. "Because I was silent." This is the second part, where the way of arriving at the remission of sins is set down; and concerning this he does three things. First he sets down the state of sin. Second, the conversion, which is the cause of the remission of sin, there, "my sin." He says therefore, "because I was silent," and so on. There seems to be a contradiction here. For although he cries out all the day, he says he was silent. I answer: he was silent about what ought to have been said, but he cried out what ought not to have been said, still less cried out. And in both there is sin. Concerning the first, Isaiah 6: "woe is me, because I held my peace." For the sinner ought to declare his sins: Job 16: "if I hold my peace, it departeth not from me; but now," and so on. Therefore, "because I was silent" about my sins, "my bones grew old," that is, my inner strength failed. Often in sacred Scripture interior virtues are understood by bodily members. Hence by the bones, in which strength resides, interior strength is understood. And because that which fails grows old, that is, is diminished, he therefore says, "my bones grew old." Baruch 3: "how happeneth it, O Israel, that thou art in thy enemies' land, thou art grown old," and so on. Concerning the second, Isaiah 5: "I looked that it should do judgment, and behold iniquity: and do justice, and behold a cry." And this is what he says, "whilst I cried out all the day long." For he cried out that he was just, he cried out about the punishment, but he was silent about the guilt. But what did the Lord do? He converted him by aggravating the hand of the Lord, laying a heavy weight on him, "because day and night." Second follows the conversion that resulted, "I am turned," and so on. He says therefore, "day and night," that is, continually, "thy hand was heavy," and so on. The hand of the Lord sometimes consoles: Ezekiel 3: "the hand of the Lord was with me, strengthening me." Sometimes it aggravates, as here; 1 Kings 5 says the hand of the Lord was very heavy: Isaiah 26: "in tribulation," and so on. And therefore he says, "I am turned in my anguish," that is, in the misery which I suffer for my sins, "whilst the thorn is fastened," while the thorn, that is, the remorse of conscience, is fixed in my heart. Or, "thorn" for the thorn of the back which holds the whole man upright, "whilst it is fastened." And it signifies pride, which, when it is constrained, corrects the man. Or, why did you cry out? Because of the weight, he says, of your hand. And this was because I was not turned to you, but to sin. And this while the thorn of sins is fastened, that is, is fixed firmly in me, and thus the thorn, that is, sin, is understood. Or, while reason, which is like the thorn, governing the back, is pressed down. Or according to the Hebrews, "my moisture is turned into the drought of summer," that is, from the aggravation of your hand, whatever in me was carnal and moist was turned into the drought of summer. Jerome has, "I was turned in my misery while the harvest was scorched," that is, I dried up in the manner of the harvest. Then when he says, "my sin," he first sets down confession; second, he shows its efficacy, there, "I said, I will confess." But since a man ought to confess two things, namely, the good he has omitted, and the evil he has committed, as to the first he says, "my sin," namely, that which I neglected to do what I ought: "I have made known to thee" — not that God does not know it, but when a man recognizes his own sin, then he wills also that God should know it, so that he may forgive. As to the second he says, "and my injustice I have not concealed": Job 31: "if as a man I have hid my sin," and so on; Proverbs 28: "he that hideth his crimes," and so on. The efficacy of confession is indeed shown when he says, "I said, I will confess." The effect of confession is the remission of sins. He says therefore, "I said," that is, I proposed in my heart, "I will confess to the Lord," that is, to the honor of the Lord: Joshua 7: "give glory to the Lord the God of Israel, and confess," and so on. "My injustice," not my good deeds; "against myself," not for myself. Someone confesses his sin, but against his neighbor, saying, another led me into it; against nature, it happened thus from frailty; against God, I was not able to resist: 2 Kings, last chapter: "it is I that have sinned, it is I that have done wickedly." Or, "against myself," that is, my resolve, by which I proposed to remain in sin. There follows the remission, "and thou hast forgiven": Ecclesiasticus 2: "in the time of affliction he remitteth sins." But against this: so great is the efficacy of confession that not only when someone actually confesses, but even having the resolve of confessing, he obtains remission. Therefore it is remitted to him even before he confesses: Isaiah 65: "and it shall come to pass, before he cries out, I will hear." What then does confession do? It must be said that the resolve of acting operates by the power of the thing proposed, so that it comes to be. Hence if the operation of that thing ceases, the effect ceases. And therefore it is necessary to persevere in the resolve. Yet in the actual confession of sins, and absolution by the power of the keys, the punishment is remitted to him, and, on account of the shame involved, grace is conferred on him all the more abundantly, and he obtains many good things. Here, third, he sets down the desire of the saints concerning the remission of sins; and concerning this he does three things. First is proposed the saints' desire for this. Second, the admonition to sinners, "do not become like the horse." Third, the psalm is concluded with thanksgiving, there, "be glad." Concerning the first he does two things. First he expresses the desire of the saints for the remission of sins in general. Second, he shows in particular his own refuge, there, "thou art." Concerning the first he does two things. First he sets down the desire of the saints under the sign of prayer; second, he shows the effect of the prayer, there, "but yet in a flood of many waters." He says therefore, "I said, I will confess... for this," that is, for the remission of sins. And he says three things. First, what ought to be prayed for, namely, that we may obtain remission: for we have all sinned; 1 John 1: "if we say that we have no sin," and so on. And therefore remission must be sought: Ecclesiasticus 38: "pray to the Lord, and he will heal thee"; Matthew 6: "forgive us our debts." Second, who ought to pray, namely, "every one that is holy": James, last chapter: "the continual prayer of a just man availeth much." Third, when: because "in a seasonable time," namely, of grace and of the present life, since at the last the door is shut, Matthew 25; 2 Corinthians 6: "behold, now is the acceptable time"; John 9: "the night cometh, when no man can work." Then when he says, "but yet," the effect of the prayer is shown, because "in a flood of many waters." Water can here be taken in three ways. In one way, pleasures: Genesis, last chapter: "thou art poured out as water." In another way, false doctrines: Proverbs 9: "stolen waters are sweeter." Third, tribulations: Psalm 68: "the waters are come in even unto my soul." There follows, "they shall not come nigh unto him." What he says, "unto him," can be understood in two ways. In one way, so that "him" refers to the holy one; as if to say, although the holy man prays, yet he suffers many waters, but they do not overwhelm him, whether they be waters of pleasure, or of false doctrine, or of tribulation: whence, "they shall not come nigh": Isaiah 43: "when thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee"; Psalm 43: "we passed through fire and water," and so on. In another way, so that "him" refers to God: and thus he speaks with a change of person, because first he speaks to God, now to others; as if to say, those who are in the flood of many waters, as has been said, shall not draw near to God. Consequently, when he says, "thou art my refuge," and so on, the desire of the saints is expressed in particular; and concerning this he does two things. First he expresses the desire to be delivered. Second, the effect of the desire, there, "understanding." Concerning the first he does two things. First he shows whence he conceives the hope of praying. Second he adds the petition, "deliver me from them that surround me." Now he conceives the hope of petitioning from two things. First, because God is the special refuge of the just. Second, because he is their special refuge in tribulation. He says therefore, "thou art my refuge from the trouble which hath encompassed me." Tribulation encompasses when it presses in on every side, so that no refuge appears from any quarter: Psalm 39: "evils, of which there is no number, have surrounded me," and so on. But in this tribulation there is no refuge except in God: 2 Chronicles 20: "as we know not what to do," and so on; Psalm 90: "he that dwelleth in the aid of the most High," and so on. Thus, therefore, he says, I have one to whom I may flee, and I have one in whom to be consoled, because, "my joy": 2 Corinthians 1: "who comforteth us in all our tribulation"; Psalm 93: "according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul." Then he expresses what he asks when he says, "deliver me from them that surround me," that is, from the tribulation that has encompassed me. And because tribulation must be brought about by someone, it follows that if tribulation encompasses, those pressing in are the ones surrounding, namely, the demons and persecutors; and therefore he says, "from them that surround me." Second, when he says, "understanding," he shows the effect of his prayer. It is God who speaks: "I will give thee understanding," etc., as if God were to say: you ask me to deliver you, and I will do three things for you: for I will give you the gift of understanding, and I will instruct you, and I will guard you. For three things are necessary for man from God. First, that he receive the gift of grace, so that through this the soul of man may be made ready for prompt action. But because however much a man might have the gratuitous gift, unless God moves the soul to good work, it does not suffice; therefore it is necessary that after prevenient grace God should work and move it to the good. But grace and the gift are received according to the measure of our nature, and not in such a way that it could avoid all things by itself; and therefore, over and above this, the protection and defense of God are necessary. And therefore he first sets down the gift of understanding, when he says, "I will give thee understanding": Ecclesiasticus 15: "the Lord hath filled him with the spirit of wisdom and understanding." And this is necessary for man, namely, that he should know his own sin, and that he cannot be saved except through God. Second he sets down the due use of this gift, when he says, "I will instruct thee": Isaiah 54: "I will make thy children taught of the Lord." Third, the guarding, when he says, "in this way," namely of the commandments, "in which thou shalt go, I will fix my eyes upon thee," that is, I will protect you: 2 Chronicles 16: "the eyes of the Lord behold all the earth, and give strength to them that with a perfect heart believe in him." Consequently, when he says, "do not," he turns himself to sinners, that they may return to penitence; and concerning this he does two things. First he sets down the admonition. Second, the threat, there, "with bit and bridle." He says therefore: God gives man understanding, and by understanding he surpasses the animals. He therefore who renders himself unworthy of the gift of understanding is compared to the animals; and therefore he says, "do not become like the horse and the mule," and so on. According to the Gloss, the horse is a proud animal, but the mule is a sluggish animal, whence it does not run. Those, therefore, are like horses who are puffed up through pride: Jeremiah 8: "they are all returned to their course, like a horse rushing to battle." Those are like the mule who come tardily to the way of God: Proverbs 13: "the slothful man willeth and willeth not." Or by the mule are understood the lustful. The mule is lustful, yet it does not beget: thus the sins of lust are fruitless: Romans 6: "what fruit therefore had you then in those things, of which you are now ashamed?" Or the horse carries its rider indifferently, and the mule carries whatever burden: on the sinner two things are imposed, the rider, namely the devil, and the burden, namely sin. Do not, therefore, be like the horse, not discerning between riders, whether it be Christ or the devil. Nor like the mule, which carries any burden whatsoever, namely sin, indifferently. Then when he says, "with bit and bridle," the threat is set down. And first by way of prayer. Second by way of prediction, there, "many." He says therefore, "with bit," and so on. This is said metaphorically. If a man conducts himself as a man, God treats him as a man, with admonitions and teachings; but when he departs from the dignity of man, he is treated like a brute animal, which is coerced by punishments and violence, namely, "with bit and bridle"; as if to say, I have admonished that they should not become like the horse and the mule: but if they do not consent, deal with them as with the horse and the mule, namely, "with bit and bridle bind fast their jaws," that is, by restraining their talkativeness, and by withdrawing the foods which they use for their voracity. For the jaw serves both speech and taste: Isaiah 37: "I will put a ring in thy nostrils, and a bit," and so on. Or, "with bit and bridle," that is, with greater and lesser tribulation. Second, when he says, "many," he foretells; and first what is prepared for the wicked: because "many are the scourges": from God: Psalm 49: "I will reprove thee, and set before thy face"; from his own conscience: Proverbs 12: "he is pricked as it were with the sword of conscience"; from power: Romans 13: "he is an avenger to execute wrath upon him that doth evil"; Proverbs 26: "a whip for a horse, and a bit for an ass, and a rod for the back of fools." Second, what is prepared for the good: "but he that hopeth," and so on. "Mercy" can be a nominative case, so that it is understood thus, that mercy itself shall encompass him who hopes in the Lord. Or it can be an ablative case, so that it is understood that the Lord will encompass with his mercy him who hopes in himself. And this is when he comes to the aid from every side in the miseries of men: Psalm 102: "who crowneth thee with mercy," and so on. Lastly, the psalm is concluded with thanksgiving, when he says, "be glad." Now this is the custom in the penitential psalms, that they begin in mourning, and end in gladness: because this is what penance effects. In this conclusion, moreover, he exhorts the just and the upright to good work, and to right intention, saying, "be glad in the Lord, and rejoice, ye just"; as if to say: two things are necessary for man, namely, right work, and this justice effects, and right intention, and this gladness effects. He says therefore, "be glad, ye just, and rejoice." According to the Gloss, to be glad is to rejoice with a quiet sweetness, but to rejoice (exult) is to rejoice with the fervor of a stirred-up spirit. Whence exultation arises from interior joy. But in what? "In the Lord," he says, not in the world: Philippians 4: "rejoice in the Lord, again I say, rejoice." There follows, "and glory, all ye right of heart." The right of heart are those who conform their will to the divine will: these have cause to glory in God: 2 Corinthians 10: "he that glorieth, let him glory in the Lord."”

“I will instruct thee,.... Or "cause thee to understand" (q). These are by many thought to be the words of the Lord, who gives to a man an understanding of spiritual things; he instructs by his providence, and even by afflictive dispensations of providence; and by his word, which is written for the learning of men, and is profitable for doctrine and instruction in righteousness, and by the ministers of it, who are therefore called instructors in Christ; and by his Spirit, when he instructs effectually and to purpose; by him he instructs men in the knowledge of themselves, and of himself in Christ, and of peace, pardon, righteousness, and salvation by Christ; and leads into all truth as it is in Jesus; and opens the understanding to understand the Scriptures, and the doctrines contained in them; and teach thee in the way which shall go; the path of duty, from whence men are apt to wander; when the Lord hedges up the way they would go with thorny providences, and by his ministers, word, and Spirit, directs them in the right way; saying, this is the way, walk in it; and the way of truth, which is clearly pointed to in the Scriptures of truth, and by the Spirit of truth; and also the way of life and salvation by Christ, revealed in the Gospel and which the preachers of it show to the sons of men; I will guide thee with mine eye; as a master guides his scholar; or as "mine eye" (r): with as much care and tenderness as if thou wert the apple of mine eye; see Deu 32:10; or the words may be rendered, "I will counsel", or "give counsel"; as he does, who is wonderful in counsel, and that by his Son, who is the wonderful Counsellor; and by his word and testimonies, which are the delight of his people, and the men of their counsel: "mine eye is upon thee" (s); as the eye of the Lord is upon the righteous, to watch over them for good, to provide for them, guide and direct them. These words may very well be considered as the words of David, in which he determines to act a part, agreeable to the title of the psalm, "Maschil"; which signifies instructing, or causing to understand; and as he thought himself bound in duty to do, under the influence of the grace and mercy he had received from the Lord, in the forgiveness of his sins; and which he elsewhere resolved to do in a like case, and which is an instance parallel to this, Psa 51:13; he here promises to "instruct" men in the way of attaining to the blessedness he had been speaking of, by directing them to take the steps he did; namely, to go to the, Lord, and acknowledge and confess their sins before him, when they might expect to find pardoning mercy and grace, as he did; and to "teach" them the way of their duty upon this, to fear the Lord and his goodness, and to serve him in righteousness and holiness all the days of their lives; and to "guide them with his eye"; by declaring to them the gracious experiences he had been favoured with, by telling them what he himself had seen and known. (q) "intellectum tibi dabo", V. L. Musculus; "intelligere faciam te", Pagninus, Montanus; so Ainsworth. (r) "consulam tibi sicut oculo meo", Drusius. (s) "Consulam, super te est oculus meus", Cocceius, Gejerus, Ainsworth; so the Targum.”

“Fix. Hebrew, “consult with my eyes concerning thee.” The Vulgate, better. (Calmet) — Protestants marginal note, “my eye shall be upon thee.” (Haydock) — God thus engages to watch over, and direct his servant, (Genesis xliv. 21., and Jeremias xxiv. 6.; Calmet) giving him instruction, by means of chastisements. (Worthington)”

“It is not Jahve, who here speaks in answer to the words that have been thus far addressed to Him. In this case the person addressed must be the poet, who, however, has already attained the knowledge here treated of. It is he himself who now directly adopts the tone of the teacher (cf. Psa 34:12). That which David, in Psa 51:15, promises to do, he here takes in hand, viz., the instruction of sinners in the way of salvation. It is unnecessary to read איעצך instead of איעצה, as Olshausen does; the suffix of אשׂכּילך and אורך (for אורך) avails also for this third verb, to which עליך עיני, equivalent to שׂם עליך עיני (fixing my eye upon thee, i.e., with sympathising love taking an interest in thee), stands in the relation of a subordinate relative clause. The lxx renders it by ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, so that it takes יעץ, in accordance with its radical signification firmare, as the regens of עיני (I will fix my eye steadfastly upon thee); but for this there is no support in the general usage of the language. The accents give a still different rendering; they apparently make עיני an accus. adverb. (Since אעצה עליך עיני is transformed from איעצה עליך עיני: I will counsel thee with mine eye; but in every other instance, יעץ על means only a hostile determination against any one, e.g., Isa 7:5. The form of address, without changing its object, passes over, in Psa 32:9, into the plural and the expression becomes harsh in perfect keeping with the perverted character which it describes. The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn through its mouth. The asyndeton clause: like a horse, a mule (פּרד as an animal that is isolated and does not pair; cf. Arab. fard, alone of its kind, single, unlike, the opposite of which is Arab. zawj, a pair, equal number), has nothing remarkable about it, cf. Psa 35:14; Isa 38:14. But it is not clear what עדיו is intended to mean. We might take it in its usual signification "ornament," and render "with bit and bridle, its ornament," and perhaps at once recognise therein an allusion to the senseless servility of the animal, viz., that its ornament is also the means by which it is kept in check, unless עדי, ornament, is perhaps directly equivalent to "harness." Still the rendering of the lxx is to be respected: in camo et fraeno - as Jerome reproduces it - maxilas eorum constringere qui non approximant ad te. If עדי means jaw, mouth or check, then עדיו לבלום is equivalent to ora eorum obturanda sunt (Ges. 132, rem. 1), which the lxx expressed by ἄγξαι, constringe, or following the Cod. Alex., ἄγξις (ἄγξεις), constringes. Like Ewald and Hitzig (on Eze 16:7), we may compare with עדי, the cheek, the Arabic chadd, which, being connected with גּדוּד, a furrow, signifies properly the furrow of the face, i.e., the indented part running downwards from the inner corners of the eyes to both sides of the nose, but then by synecdoche the cheek. If `dyw refers to the mouth or jaws, then it looks as if בּל קרב אליך must be translated: in order that they may not come too near thee, viz., to hurt thee (Targ., Syriac, Rashi, etc.); but this rendering does not produce any point of comparison corresponding to the context of this Psalm. Therefore, it is rather to be rendered: otherwise there is no coming near to thee. This interpretation takes the emphasis of the בל into account, and assumes that, according to a usage of the language that is without further support, one might, for instance, say: בּל לכתּי שׁמּה, "I will never go thither." In Pro 23:17, בל also includes within itself the verb to be. So here: by no means an approaching to thee, i.e., there is, if thou dost not bridle them, no approaching or coming near to thee. These words are not addressed to God, but to man, who is obliged to use harsh and forcible means in taming animals, and can only thus keep them under his control and near to him. In the antitype, it is the sinner, who will not come to God, although God only is his help, and who, as David has learned by experience, must first of all endure inward torture, before he comes to a right state of mind. This agonising life of the guilty conscience which the ungodly man leads, is contrasted in Psa 32:10 with the mercy which encompasses on all sides him, who trusts in God. רבּים, in accordance with the treatment of this adjective as if it were a numeral (vid., Psa 89:51), is an attributive or adjective placed before its noun. The final clause might be rendered: mercy encompasses him; but the Poel and Psa 32:7 favour the rendering: with mercy doth He encompass him.”