The law of his God is in his heart, and his steps shall not be supplanted.

“"The law of his God is in his heart" [Psalm 37:31]. Lest haply you should think him to have that on his lips, which he has not in his heart, lest you should reckon him among those of whom it is said, "This people honour Me with their lips, but their heart is far from Me." [Isaiah 29:13] And of what use is this to him? "And none of his steps shall slide." The "word of God in the heart" frees from the snare; the "word of God in the heart" delivers from the evil way; "the word of God in the heart" delivers from "the slippery place." He is with you, Whose word departs not from you. Now what evil does he suffer, whom God keeps? Thou settest a watchman in your vineyard, and feelest secure from thieves; and that watchman may sleep, and may himself fall, and may admit a thief. But "He who keeps Israel shall neither slumber nor sleep." "The law of his God is in his heart, and none of his steps shall slide." Let him therefore live free from fear; let him live free from fear even in the midst of the wicked; free from fear even in the midst of the ungodly. For what evil can the ungodly or unrighteous man do to the righteous? Lo! see what follows.”

“Above, the Psalmist asked for divine help against sinners, and showed their malice; here, however, he teaches that their happiness ought to be despised. The title is not new. The intention of this Psalm is to show that the prosperity of the wicked should not be esteemed. Concerning this the Psalmist does three things. First he sets forth the intention of the Psalm. Second he gives the reasons in general, at "For like grass." Third he explains in particular, at "Be not emulous of him." Concerning the first he does two things. First he removes from the good the emulation of the evil. Second, zeal, at "neither be thou envious." He says therefore, "Be not emulous." Here he sets down one thing on the part of sinners, by way of designation. And from this he speaks of "them that work iniquity" and those who act wickedly. He sets down another thing on the part of the good by way of prohibition, and he sets down two things: namely, "be not emulous," and "neither be thou envious." He designates sinners, first, as to their depraved intention, because they are "malignant": for malice pertains to the heart; whence one is called malignant as if "evil fire," namely when someone does something from a depraved intention, that is a malignant counsel. Second, as to the execution of their depravity; whence he says, "that work iniquity"; but to every just man he says, "be not emulous," etc. According to the Philosopher, in Ethics II, four things belong to the same genus: namely mercy, envy, zeal, and nemesis; and all these involve sorrow over the outcomes of others — but mercy and envy concern things that happen to the good, while the other two concern things that happen to the wicked. For envy is sorrow at the prosperity of the good, while mercy is sorrow at the misery of the good. Zeal properly is when someone is saddened at another's good — not because he himself has the good, but because he does not have it. Nemesis is sorrow at goods that come to the unworthy. But because he speaks here of the wicked, he makes no mention of the first two. It should be noted here that if someone is indignant or emulous over the prosperity of the wicked, he is not blamed according to the philosophers who treated of civil prosperity, in which certain things can seem great, considered in themselves, without regard to eternal things. But if they are compared to spiritual things, since no temporal thing, however great, can be compared to spiritual things, emulation has no place in such matters; and therefore the wicked are not to be envied for goods of this kind that come to them. Hence theologians, attending to divine providence in these goods which come indiscriminately to the good and the wicked, the worthy and the unworthy, are not saddened when they come to the unworthy. For they consider that these are disposed by the just ordinance of God, either for their correction or for their damnation; and that goods of this sort are as nothing in comparison with the future goods reserved for the good. And therefore this sort of sorrow is forbidden; whence he says, "be not emulous," that is, do not be indignant, "of the malignant," because they flourish. Proverbs 3: "envy not the unjust man," etc. Likewise, "neither be thou envious of them that work iniquity"; as if to say: do not be saddened if you do not have what they have, because better things are reserved for you. Ecclesiasticus 9: "envy not the glory of the sinner: for thou knowest not," etc. "For like grass." Here he gives the reasons in general. First, why one should not be emulous; second, why one should not be envious, at "Trust in the Lord." He says therefore, "for like grass," as if to say: one should not be emulous of the malignant, because what they have is little and transitory. And so he says, "they shall shortly wither away like grass," etc. For he sets forth an example of things that flourish and bear fruit, and quickly fall: so it is with man, who flourishes, is green, and quickly falls. Psalm 89 (90): "in the morning like grass it shall pass away," etc. And these two similitudes are set down for the same thing, for greater clarity. Or otherwise, there are two things in man which seem to be great. The first is beauty, when men are seen living in joys. Wisdom 2: "let there be no meadow," etc. And so he says, "like grass." Or otherwise, because the beauty of joy quickly fails. Job 20: "the joy of the hypocrite is but for a moment." Psalm 128 (129): "let them be as grass upon the housetops, which withereth before it be plucked up." Isaiah 40: "all flesh is grass, and all the glory thereof as the flower of the field." The second is the loftiness of secular power, signified by the herbs of the garden, which grow, and yet all passes away. And so he says, "as the green herbs." Or by "grass" the greater are understood, by "herb" the lesser. Therefore one should not be indignant over their goods. Likewise one should not be envious of them that work iniquity, because greater things are promised to you. And this he shows when he says, "Trust in the Lord." And because temporal prosperity consists in three things, namely riches, pleasures, and honors — 1 John 2: "all that is in the world," etc. — therefore, inasmuch as spiritual prosperity likewise consists in three things, he does three things. First riches are set down; second pleasures, at "delight"; third glory, at "he will bring forth," which God promises to those who hope in him. Concerning the first he does three things. First he shows the manner of acquiring spiritual riches; second, where they are to be sought, at "and dwell in the land"; third he promises them abundantly, at "and thou shalt be fed." Concerning the first he does two things, inasmuch as two things are required in acquisition. First the end is set forth; second the effort toward the end is set down, at "and do good." He says therefore, "trust in the Lord," that is, hope that you will have the goods of the Lord, that is, the Lord himself. Psalm 15 (16): "the Lord is the portion of my inheritance," etc. 1 Peter 1: "he hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible," etc. And this is the end intended. Or, "trust in the Lord," that is, concerning God, namely concerning the help of the Lord. Ecclesiasticus 2: "ye that fear God," etc. Second, he says that one should strive to acquire the end by doing good; and so he adds, "and do good," that is, all the works of the virtues. Psalm 33 (34): "decline from evil, and do good." Then, when he says, "and dwell in the land," he shows where these riches are to be sought. This cannot be understood of the material earth, since even the unjust dwell on it; but it is explained of a fourfold land. First, of the land of the living, which is the land of glory. Psalm 26 (27): "I believe to see the good things of the Lord in the land of the living," which you should dwell in by desire. Philippians 3: "our conversation is in heaven." Likewise, of your own soul. Luke 8: "but that on the good ground," etc., and you should dwell in this always by returning to your conscience. Wisdom 8: "when I go into my house, I shall repose myself with her." The third land is the Church Militant. Psalm 64 (65): "thou hast visited the land and hast plentifully watered it," etc., and you should dwell in this by confession of faith, not withdrawing from the Church. The fourth land is that of one's own flesh. Genesis 3: "thorns and thistles shall it bring forth to thee," and you should dwell in this by uprooting vices and implanting virtues. He then shows that these riches will be bestowed abundantly, when he says, "and thou shalt be fed with the riches thereof" — whether of the heavenly homeland, or of the Church, or of joy, or of abstinence of the flesh. Jerome has, "sojourn in the land, and feed on faithfulness," that is, be as a sojourner, not esteeming earthly things, "and feed on faithfulness," by possessing invisible things through faith. The second is spiritual delight, which is promised when he says, "Delight." And concerning this he does two things, inasmuch as the joy of this delight consists in two things: namely, in attaining one's desire, and in fulfilling one's purpose — the second point is at "commit." He says, therefore, concerning the first, "delight," etc. Proverbs 13: "a desire when it is accomplished delighteth the soul." If you cleave to God, your desire is fulfilled. But because for this a just desire is required — for God is not the author of injustice — therefore he first sets down the root of just desire, namely that a man delight in God through love; whence he says, "delight in the Lord," that is, let all your love be in God. Philippians 4: "rejoice in the Lord always." In the Greek it reads, "take exquisite delight," as if to say: do not be content with what is necessary for salvation, but seek out exquisite superabundances, just as men of delicate taste are not content with common foods. Job 22: "then shalt thou abound in delights with the Almighty." And then, "he will give thee the requests of thy heart" — he does not say "of the flesh": for the requests of the heart, according to Origen, are what the heart desires. For example, according to him, if the eye could ask, it would desire beautiful colors, and hearing sweet sounds; so the object of the heart, since it is truth and justice, these are desired by it. "And these," he says, "he will give thee." Matthew 7: "ask, and it shall be given you." Or, "of the heart," he says, that is, when they shall be truly of the heart, God will hear before it cries out. Isaiah 65: "before they shall call, I will hear." Of the second point he says, "commit," etc. For when someone's purpose is fulfilled, then he rejoices. For this to be fulfilled, two things are prerequisite. First, that one have recourse to God. Second, that one have confidence in him — and thus, third, it is fulfilled. He says therefore, "reveal to the Lord thy way," that is, your purpose, as to the first. But does not God know, who knows the thoughts of men? The Psalmist speaks by way of a similitude: "commit to the Lord," etc., that is, have recourse to him for the fulfillment of your purpose, and this in prayer. Psalm 118 (119): "I have declared my ways," etc. For any undertaking whatever ought to begin with prayer, as Plato also says, and as Scipio used to do. But add hope to your petition; and so he says, "trust in him," as to the second point. And thus, thirdly, your petition will be fulfilled. And this is what he adds, "and he will do it," that is, he will fulfill your ways. Or otherwise, "reveal to the Lord thy way," that is, your sins. Job 13: "I will declare my ways in his sight, and he shall be my saviour." And so he rightly says: "trust in him," namely for the pardon of sins, "and he will do it," that is, he will remit your sins to you. The third thing he promises is glory, when he says, "And." Here he first promises glory; second he shows how one comes to it, at "be subject to the Lord." Concerning the first he does two things. First he promises the glory which follows; second he shows the manner of its attainment, at "and thy judgment." He says therefore, "and he will bring forth," etc. The saints conceal their own righteousness. Matthew 6: "take heed that you do not your justice before men, to be seen by them." But there is nothing hidden that shall not be revealed. Luke 12. Hence God reveals it either here or in the future; and so he says, "he will bring forth," that is, he will lead it out. Job 28: "he hath searched the depths of rivers, and hidden things he hath brought forth to light." According to Origen it is like the case of one who, having a faithful servant whom he intends to set free, glories in him. Isaiah 49: "thou art my servant, Israel, for in thee I will glory." And this shall be in judgment; whence it follows, "and thy judgment as the noonday," that is, the judgment by which you shall be judged will have no darkness. But two things are required for one wishing to attain the glory that is promised. The first is humility. Job 22: "he that hath been humbled shall be in glory"; whence he says, "be subject to the Lord." 2 Maccabees 9: "it is just to be subject to the Lord, even a mortal man," etc. The second is prayer, by which one comes to God, who is the glory of our blessedness; and so he adds, "and pray to him." James, last chapter: "the continual prayer of a just man availeth much." "Be not emulous." Above he set down two reasons why one should not be emulous or envious over sinners: one on the part of sinners, whose happiness is brief; the other on the part of the good, because better things are promised to them. Here, however, he explains this in particular. First, what pertains to the first point; second, what pertains to the excellence of the just — though both are mixed together, at "better is a little." Concerning the first he does two things. First he repeats the statement and explains whose reason he intends to assign; second he assigns the reason, at "cease from anger." He says therefore, "be not emulous of him." Here he repeats the teaching he set down above, and explains what he had said, "be not emulous of the malignant." But someone might ask what it is in them that forbids emulation. I say that it is their temporal prosperity; and so he says, "be not emulous," that is, do not be indignant, "of him who prospereth in his way," etc. This can be understood conjointly thus: "be not emulous," etc., as if to say: he who does injustice prospers, and even the just are emulous of him on this account. Psalm 72 (73): "I was zealous for the wicked," etc. It can also be read disjointly, and so there are two reasons why one might be indignant against them. One is that everything succeeds for them according to their wish; and so he says, "of him who prospereth," that is, if you see them prosper. Proverbs 1: "the prosperity of fools shall destroy them." Likewise, if you see that they grow strong over the just, do not be indignant. So Baruch 4 said: "be of good cheer, O people of God, memorial of Israel. They that did evil to thee shall perish, and they that rejoiced at thy ruin shall be punished." And so he says, "and of the man that worketh injustice." Then, when he says, "cease," he assigns the reason for the aforesaid admonition, and this is twofold: one on the part of him to whom the warning is given; the other on the part of sinners, at "yet a little while." Concerning the first he does two things. First he shows the present danger, if one does not heed the warning; second, the future danger, at "be not emulous, lest thou be moved to do evil." Here he first sets down the danger of fault; second, of punishment, at "for evildoers shall be cut off." Concerning the danger of punishment he does two things. First he sets down the punishment of the offenders; second, the reward of those who endure, at "but they that wait upon the Lord." He says therefore, "cease from anger." Behold the present danger, because indignation is anger, and anger itself is evil. Ephesians 4: "let all bitterness, and anger, and indignation, and clamor, and blasphemy, be put away from you, with all malice." And so he says: "cease from anger": James 1: "the anger of man worketh not the justice of God." "And leave rage." Anger and rage are the same, but they differ according to more and less, because rage is nothing other than anger inflamed. Proverbs 27: "who can bear the violence of one provoked?" Therefore, "cease from anger" in the heart, and "leave rage" in deed. "Be not emulous, lest thou be moved to do evil." Behold the future danger of fault. For when someone is indignant on account of the prosperity of others, he sometimes turns aside from justice; and so he says, "be not emulous, lest thou be moved to do evil," that is, lest it perhaps lead you into injustice. Malachi 3: "he is vain that serveth God, and what profit is it that we have kept his ordinances?" "For evildoers shall be cut off." Behold the future danger of punishment. Note that all sinners act with malice. For when someone sins either from weakness or from ignorance, he does not act with malice; but when he sins from deliberate choice, then he acts with malice. The first sort are easily corrected, but the third sort with difficulty: Ecclesiastes 1: "the perverse are hard to be corrected." And so he says, "shall be cut off," that is, they shall be set outside the boundaries, namely of justice and the good. Job 18: "he shall drive him out of light into darkness, and shall remove him out of the world": thus shall evildoers be cut off. "But they that wait upon the Lord," that is, those who are not so indignant as to act with malice, but wait for the future, "they shall inherit the land," namely of the living; for they shall possess it by hereditary right, as heirs. Romans 8: "and if sons, heirs also." That heavenly homeland is called "land" on account of its stability: Ecclesiastes 1: "the earth standeth for ever." And, as Augustine says, just as our earth is related to the sky, so the higher life of the blessed is related to the higher heaven, namely to God, by whom it is illumined and made fruitful: Revelation 25 (21:23): "the glory of God hath enlightened it." Then, when he says "and," he assigns the reason on the part of the wicked; and concerning this he does two things. For he had said, "be not emulous of him who prospereth in his way, of the man that worketh injustice." First, therefore, he assigns the reason why one should not be emulous of their prosperity. Second, that one should not be emulous of their injustices, at "the sinner shall watch." Concerning the first he does two things. He first sets forth the danger impending over the wicked; second, the fruit of the just, at "the meek," because the opposite is better known through its opposite. Concerning the first he does two things. First he announces their destruction as to themselves; second, as to their place, at "and thou shalt seek." He says, therefore, as to themselves, "yet a little while, and the wicked shall not be." If he "shall not be," then he shall not suffer eternal punishments. I answer: he shall not be in the glory in which he now is, but he shall be in hell: Job 7: "he that goeth down to hell shall not come up, nor shall he return any more into his house, neither shall his place know him any more, since it is a little while." It does indeed happen that sinners are cast down in a short time: Ecclesiastes 10: "the life of every ruler is short." But even if they should be in prosperity for the whole time of their life, still that time compared to eternity is as nothing, and a little while: Haggai 2: "yet one little while, and I will move the heaven and the earth." As to their place, he says, "and thou shalt seek his place, and shalt not find it." This "place" is explained in three ways. First, "place" means opportunity. For someone is said to have a "place" when he could somewhere have an opportunity. The sinner has a place in this world, because he is opportune at least for the exercise of the just. But when this exercise shall cease, then he will have no place, and so it shall be taken away by the just. Second, sometimes someone does not cease to sin, and yet his place remains; but in the end even his place will not remain, nor will it be found. Where now is the king of the Assyrians? Where is Nero? And in the end all the kingdoms of the world shall be emptied out: 1 Corinthians 15: "then cometh the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality, and power, and virtue." Third, according to Origen, the place of the sinner is that in which he rests, where temporal and earthly things are. Therefore his place is this world. But this shall pass away: Luke 21: "heaven and earth shall pass away," etc. And so if we place our own dwelling in these things, it will not pass away for us either — no, rather, it will. Then, when he says, "the meek," he sets down the fruit of the just. This is twofold. First he sets down the fruit of riches; second, of pleasures, at "and shall delight." For men in this world desire both of these, and both are promised to the just. He says, therefore, "the meek," etc. By "the meek" he signifies the just; for those are just who possess their own heart in purity. And because nothing so draws a man out of himself as anger, and meekness tempers it, therefore he calls the just "meek." Jerome has "the gentle": Matthew 5: "blessed are the meek, for they shall possess the earth," that is, the land of the living shall be given to them in possession. Augustine, against Valentinus, says that Christ received nothing from the Old Testament as regards its promises — which is evident from Matthew 5. But in the Old Testament temporal and earthly things were promised. According to the letter: the meek dwell in this land, because those are harassed who harass others; but the meek harass no one. Therefore they ought not, in justice, to be harassed by others. Nevertheless they shall inherit that land of the living in a special way, as has already been said. Second, their delights are set down, when he says, "and shall delight in the abundance of peace." This peace is exceedingly delightful. He says, "in the abundance," because there is manifold peace there, whereas here there are wars. There is one war against men; but this shall not be there, because all shall be at peace among themselves: Isaiah 32: "my people shall sit in the beauty of peace," etc. Likewise, there is here a war against the flesh, which lusts against the spirit: Galatians 5: "the flesh lusteth against the spirit, and the spirit against the flesh: for these are contrary one to another," etc.; but then they shall have peace with one another: Job 5: "thou shalt know that thy tabernacle hath peace." Likewise, the will is here divided against itself through diverse desires; but then it will not be divided, but united in the Lord: Psalm 75 (76): "his place is made in peace." Likewise, there is here a war against God on account of sins: Isaiah 59: "your sins have divided between you and your God"; but there all shall have peace with him: Job 22: "agree with him, and have peace," etc. "The sinner shall watch." Above he set down one reason why the men of God should not be indignant over the sinner, namely that his prosperity is not stable; here he gives another, namely that sinners cannot harm the just. Concerning this he does two things. First he sets forth their malice, which they plot in their heart against the just; second, their outward endeavor, at "they have drawn out the sword." Concerning the first he does two things, inasmuch as their inward malice is twofold. First he shows that the wicked lie in wait for the good; second, that they are enraged against them, at "and shall gnash." He says, therefore, "the sinner shall watch the just man," to see if he can find something to hold against him: Luke 14: "and they watched him." Thus sinners watch the good, laying snares for them, and perverting their holy pursuits — for, turning the good works of the Church into evil, they lie in wait, etc. But against this it is said, Proverbs 24: "lie not in wait, nor seek after wickedness in the house of the just," etc. Second, they are enraged against the just. For they say, Wisdom 2: "his life is not like other men's," etc. Hence, "he shall gnash upon him with his teeth," namely they shall be moved to anger. He speaks after the manner of wild boars: Psalm 111 (112): "the wicked shall see, and shall be angry": Acts 7: "they gnashed with their teeth at him." Then, when he says, "but the Lord," he shows that this malice of theirs does not have the effect intended, because they are laughed to scorn by God. Concerning this he does two things. First he sets down the derision; second, its reason, at "because he foreseeth." He says, therefore, "the Lord shall laugh at him," that is, he makes him, or considers him, an object of derision. And the reason is that the Lord sees him attempting great things, and yet knows that he must die at once; and so he adds, "because he foreseeth that his day shall come," namely soon; and this is the day owed to him, namely of condemnation: Job 21: "the wicked man is reserved to the day of destruction, and he shall be led to the day of wrath." Of this day he speaks here. You ought not, therefore, be troubled against them, says the Psalmist, because they cannot prevail against you. Then, when he says, "the sword," he adds concerning the outward endeavor of the wicked; and concerning this he does three things. First he shows their endeavor; second, the end they intend, at "to overthrow"; third, the outcome of this endeavor, at "let their sword." Concerning the first he does two things, inasmuch as their endeavor against the good is twofold. First he shows their endeavor through open persecution; second, through fraudulent calumny, at "they have bent their bow." He says, therefore, as to the first, "the wicked have drawn out the sword." By "sword" is understood every open persecution of deed: Luke 22: "shall we strike with the sword?" The persecution of speech is also called a sword: Psalm 56 (57): "their tongue a sharp sword." And this sword is the sword of the devil, who through the tongue of man kills many. This sword is in its sheath as long as it is in the heart; but when it is brought forth, it is as though already drawn. One must beware, first, that we not have it. Second, even if it were possessed, let us not draw it out. For if it is kept in the sheath, it first gathers rust, and at length the hatred and the will to injure is consumed and grows cold. As to the second point, he says, "they have bent their bow." The bow strikes from afar, and the one drawing it with it is not seen, as one striking with a sword is seen; and so the bow signifies deceitful persecution. Then he shows what they intend, when he says, "that he may deceive." Concerning this he does two things, inasmuch as they intend two things. First they intend to deceive; second, to slay, at "that they may murder." He says, therefore, "that they may deceive," etc. To deceive is by a deceitful act: Job 12: "he knoweth both the deceiver and him that is deceived." "But the poor and needy." The poor is one who has little; the needy is one who lacks help. Or according to the Gloss: the poor is one who does not suffice for himself, while the needy is one who is not sustained by another's help. And he says this because such people have no one to come to their aid. Slaying is signified through the sword, whether corporeally or spiritually: Hebrews 11: "they died by the slaying of the sword." But the outcome of their endeavor is that it shall turn back upon their own head. And first he shows this as to the sword, saying, "let their sword," etc. You draw out a sword against another, and perhaps you do not strike him, because perhaps you cannot harm him; nevertheless you yourself are struck by it spiritually: Proverbs 1: "they lie in wait for their own blood," etc. Second, as to the bow; whence he says, "and let their bow be broken": Psalm 75 (76): "there hath he broken the powers of bows, the shield, the sword, and the battle." This shall come to pass when their deceitfulness is destroyed, so that they cannot accomplish what they had begun: Job 5: "who bringeth to nought the designs of the malignant, that their hands cannot perform," etc. "Better." Above the Psalmist assigned the reason why we should not be emulous of the wicked and their prosperity, taken from their downfall; here he assigns a reason taken from the side of the just. First he shows the dignity of the just; second he adds an exhortation to pursue justice, at "wait." Concerning the first he does two things. First he sets forth his intent; second he explains his proposition, at "for the arms." He says, therefore, "better is a little," etc. His intention is to prove that the goods of the just surpass the goods of sinners. And so those who have less are not emulous of those who have more; whence he says "better," etc., as if to say: it happens that the just man has little, and the sinner enough. But which is better? He answers that the little of the just man is better: Proverbs 16: "better is a little with justice, than great revenues with iniquity." The reason for this is that things which have the character of good have it only from this, that they are useful to an end, and for no other reason; for they are good only insofar as they are useful; but once they begin to be harmful, they are no longer good — as is the case with medicine: if you take more of it than is necessary for health, it is then no longer good. But the things of the world are good insofar as they serve instrumentally toward virtue. When, therefore, you have of them only so much as suffices for virtue, they are good; but if they draw one away from virtue, they are evil. And so it is better to have a little of them with justice, since this is good, than much with injustice, since this is evil. And this is also to be understood of all other spiritual riches, namely, a little wisdom with justice, and so of the rest. Then, when he says, "for," he proves that this is better. Of this there is a threefold reason. First, from the side of durability. Second, of usefulness, at "shall borrow." Third, of virtue, at "the mouth of the just." Concerning the first he does two things. First he sets forth the destruction of the wicked; second, the firmness of the good. He says, therefore, "for the arms," etc., as if to say: the few goods of the just are therefore better than the many goods of the wicked, because they are stable, while the latter are not. And this is what he says, "for the arms." The names of bodily members designate the powers, or the acts of those members. By the name of "arm," therefore, is designated a man's operative power; whence, "the arms of the sinners shall be broken," that is, their operative power shall be destroyed: Job 38 (40): "the lofty arm shall be broken." But this arm is broken sometimes by God, sometimes by the devil, sometimes by both together. It is broken by God when he intends to harm the just, and is hindered in his purpose: Job 5: "he bringeth to nought the designs of the malignant, that their hands cannot perform what they had undertaken." It is broken by the devil, when a man proposes to do good, and is hindered by Satan: 1 Thessalonians 2: "we would have come to you, but Satan hath hindered us" — just as when someone proposes to give alms, and is drawn back by covetousness. It is broken by both together, by God indeed through authority, for the purpose of testing, and by the devil through execution: Job, chapters 1 and 2. Second, when he adds, "but the Lord strengtheneth," he shows that the just are lasting, and firm, and stable. He says, therefore, "but the Lord strengtheneth the just." Although justice is a virtue and a firmness of soul, it is nevertheless not in man of himself; whence 1 Corinthians 1: "that no flesh should glory in his sight; but of him you are in Christ Jesus," etc., "even to, he that glorieth, let him glory in the Lord." For man of himself has been made weak: Psalm 6: "have mercy on me, O God, for I am weak." And so he needs to be strengthened by someone, especially by God, by whom he is indeed strengthened, sometimes in temporal things, insofar as it is expedient for the salvation of the just; but always in spiritual things, and this through interior grace. Likewise through good words. Likewise through good examples. Of the first, Romans 1: "of spiritual grace, to strengthen you." 2 Thessalonians 2: "let him exhort your hearts, and confirm them," etc. Psalm 10: "he strengtheneth me with his sovereign spirit." Of the second, Psalm 118 (119): "strengthen me in thy word": Acts 15: "they comforted the brethren with many words, and strengthened them." Of the third, Luke 22: "being converted, confirm thy brethren": 1 Peter 2: "Christ also suffered for us," etc. And in chapter 4: "Christ therefore having suffered in the flesh," etc. Whence in chapter 5: "may he himself perfect, confirm," etc. He is confirmed by the example of the cross, of which it is said (by Augustine, Enarratio on this Psalm, sermon 2, n. 4): for the cross has ended in punishment, but remains in glory — from being the site of punishments, it has passed to the foreheads of emperors. If he gave such honor to his own punishments, what shall he do for his faithful ones? Then, when he says, "the Lord knoweth," he manifests his proposition. First he speaks of the stability of the just; second, of the destruction of the unjust, at "for the sinners." Now the just are confirmed by God in two ways: first, because their goods are made stable; second, because they are cured from evils, at "they shall not be confounded." But there is a twofold good, namely, the good of the way and the good of the end; and in both the just are made stable. As to the first, he says, "the Lord knoweth." As to the second, he says, "and their inheritance." He says, therefore, "the Lord knoweth": Hebrews 4: "all things are naked and open to his eyes." But especially what is akin and familiar to him: 2 Timothy 2: "the Lord knoweth who are his"; and those whom he approves — and thus it is said here, "the Lord knoweth," that is, approves, "the days of the undefiled." But Job 15 says: "who is man, that he should be undefiled, and that he should appear just," etc. I answer that it is true that of himself no one is undefiled, if by "stain" is meant mortal sin; but through grace, one is so. If, however, by "stain" is meant original sin, then no one is undefiled. These "days" can be understood in three ways. First, the days of the present life; and although they are common to the good and the wicked, yet the good use them well: Genesis 25: "he died in a good old age, and having lived a long time, and being full of days." The wicked, however, use them ill: Psalm 54 (55): "bloody and deceitful men shall not live out half their days." And because the days of the just are full, they are therefore approved, whereas the days of the wicked are halved, and therefore not approved. Likewise these days are evil and few, and yet God knows them. Others are the works of the virtues: Romans 13: "let us walk honestly, as in the day," etc.; and these are approved by God. Others are the days of eternity and justice, and these are the days of the just, but known to God alone: Isaiah 64: "the eye hath not seen, without thee, O God, what things thou hast prepared for them that wait for thee." He shows the good of the end, when he says, "and their inheritance shall be for ever." That is called an inheritance in which is the stability and the end of something. The just have their end in an eternal thing: Psalm 15 (16): "the Lord is the portion of my inheritance": Lamentations 3: "my portion." And therefore their inheritance cannot fail. The wicked, however, place their end in worldly things: Wisdom 2: "this is our portion," etc.; and so it does not remain. And of these it is said, 1 Peter 1: "unto an inheritance reserved in heaven." Then, when he says, "they shall not be confounded," he shows how the just are kept safe against evils. And this in two ways: for one kind of evil is that which is contrary to good; and another kind of evil is through a lack of good, at "and in the days of famine." He says, therefore, as to the first, "they shall not be confounded in the evil time," that is, in the time of adversity: Amos 5: "the prudent shall keep silence at that time, for it is an evil time." For "evil time" is twofold: either of the present, and this is the time of adversity, which is evil — whence, "they shall not be confounded in the evil time," that is, in the time of adversity. For the wicked are confounded in the time of adversity, not the good; for one is confounded precisely when one loses that in which one hopes, but when that in which one hopes remains, one is not confounded. Now in adversity, temporal things are lost, in which the good do not hope; and so they are not confounded in the time of adversity. Or it may be understood of the future, on the day of judgment; and on that day the wicked shall be confounded through shame for their sins: Psalm 6: "let them be confounded and troubled very speedily." The just, however, shall be honored: Romans 2: "to them indeed, who according to patience in good work, glory and honor," etc. As to the second evil, which is through a lack of good, he adds, "and in the days of famine they shall be filled." This is explained in three ways. According to the letter, it can be explained of temporal famine: for sometimes God provides that there be famine among unbelievers, but abundance among believers, because believers shared with one another what they were able to have. Sometimes, too, God provides for believers that they should not be in want: Job 5: "in famine and desolation thou shalt laugh"; thus also Elijah was satisfied in a time of famine, 3 Kings 17. Yet for our testing it is sometimes proved that the necessity of famine has overtaken the servants of God. Whence the Apostle says of himself, 2 Corinthians 11: "in hunger and thirst," etc. Or, because the servants of God, content with a little, are filled: Philippians, last chapter: "I know both how to be brought low, and I know how to abound: everywhere and in all things I am instructed both to be filled, and to be hungry, both to abound, and to suffer need." The wicked, however, want many things and seek many things, and so in the days of famine they shall not be filled. You may also explain this of the famine of the word of God; and in these days the just are filled with this: Matthew 5: "blessed are they that hunger and thirst after justice, for they shall have their fill." Or, thirdly, it is explained of the famine that shall be in the life to come, where the just shall be filled and the unjust shall hunger: Isaiah 65: "my servants shall eat, and you shall be hungry." Origen, in the Gloss, on Exodus 16: "he who did not gather manna on the sixth day was hungry on the seventh day." Now is the sixth day; and so he who does not gather now shall be hungry then. Then, when he says, "because the sinners shall perish," he shows how the arms of the sinners shall be broken. And he sets down three things. First, the downfall of the wicked. Second, the order of their falling, at "the enemies." Third, the manner, at "as smoke." He says, therefore, "because the sinners shall perish"; as if to say: the just are therefore preserved, because destruction is owed to sinners alone, but salvation to the just: Job 34: "he shall crush many and innumerable, and shall make others to stand up in their stead." The order of falling is this: they are raised on high, that they may fall more forcefully: Job 30: "thou hast lifted me up, and as it were set me upon the wind, thou hast mightily dashed me down." And so he says, "but the enemies of the Lord, presently after they shall be honored and exalted": Psalm 72 (73): "thou hast cast them down when they were lifted up." But the manner is like smoke, because if it is dispersed it is not restored. And this is what he says, "failing, they shall vanish away like smoke": James 4: "for what is your life? It is a vapor which appeareth for a little while." "The sinner shall borrow." Above he showed that the few goods of the just outweigh the many goods of the wicked by reason of stability; here he shows the same thing by reason of usefulness. First he shows that the goods of the just are fruitful, but the goods of the wicked the contrary. Second he shows this by experience, at "I have been young." Third he concludes his principal intention, at "decline." Concerning the first he does two things, inasmuch as a twofold fruit accrues to man: one from goods possessed, the other from works done. Whence first he shows that the good are fruitful as to the first; second as to the second, at "with the Lord." Concerning the first he does two things. First he sets forth the fruitfulness of the good, and the contrary of the wicked. Second he assigns the reason, at "such as bless him." Concerning the first he does two things. First he shows the unfruitfulness of the wicked. Second, the fruitfulness of the good, at "but the just." He says, therefore, "the sinner shall borrow." Let us read this first according to the surface of the letter. There is a twofold sign that someone is failing in temporal things. One, when he needs to receive a loan: Deuteronomy 28: "he shall lend to thee, and thou shalt not lend to him." And so he says, "the sinner shall borrow," that is, he shall receive a loan. Another sign is when someone has consumed a loan and cannot repay it; whence he says, "and shall not pay again," Ecclesiasticus 29: "he will hardly pay back the half in cash." And conversely, one sign of abundance is that one has from which to give freely; whence he says, "but the just sheweth mercy," that is, through mercy he freely comes to the aid of the needy: Job 31: "pity grew up with me from my infancy," etc. Another sign is when a man is prompt to repay what he owes; whence he says, "and shall give," namely what is owed: Romans 13: "render to all men their dues." But what is meant by what he says? Do the just always abound in earthly things, and not the wicked? Rather, the contrary seems true. James 2: "hath not God chosen the poor in this world?" But according to this explanation, he speaks according to the state of the Old Testament, in which temporal goods were promised to those who kept the law, but evils to transgressors, so that at least through temporal things they might be drawn to spiritual things. Nevertheless, in those goods certain spiritual promises are signified; and so it is fitting to explain this also as regards those who, in the Old Testament, belonged to the New Testament. It is fitting, therefore, to explain this more deeply. "He shall borrow," etc. And this can be referred to a twofold loan. For a man borrows something from God, and something from a minister of God, that is, from a man. Now "sinner" here means any man whatsoever. He says, therefore, "he shall borrow," namely from God, because "what hast thou that thou hast not received?" 1 Corinthians 4. And this is, as it were, a loan, because God gives us all these goods for this purpose, that we may grow from them in the things that pertain to the honor of God: Luke 19: "and at my coming I might have exacted it with usury." And thus we repay him through thanksgiving. But God gave the sinner natural goods, and sometimes bestows on him temporal and spiritual goods as well; but the sinner does not repay through spiritual profit and thanksgiving: Isaiah 1: "I have brought up children, and exalted them, but they have despised me." Man also receives a loan from a minister of God. For prelates and teachers are, as it were, money-changers. Likewise, Luke 19: "having called his ten servants, he gave them ten pounds, and said to them, trade till I come." So they are traders. The teacher therefore gives the people doctrine, as it were money: Psalm 11 (12): "the words of the Lord are pure words, silver tried by the fire," etc. But he gives the words of the Lord, not his own. The good repay, because they do what they hear; but the wicked do not, because they do not fulfill it by obeying: Ezekiel 33: "they hear thy words, and do them not." But the just man, whatever he has received from God, and in whatever way, spends it upon another: 1 Peter 4: "as every man hath received grace, ministering the same one to another"; and thus he shows mercy. Likewise he gives thanks to God, and thus he repays: Psalm 115 (116): "what shall I render to the Lord," etc. The reason is assigned, because "such as bless him." Here there are three senses, according to the Gloss. "Such as bless him," namely God, giving thanks in all things and following his commands, "shall inherit the land," namely of the living: 2 Corinthians 9: "he who soweth in blessings, shall also reap of blessings," even life everlasting. Or according to the letter, "shall inherit the land," that is, the land of promise. And he speaks to the carnal people: Isaiah 1: "if you be willing, and will hearken to me, you shall eat the good things of the land." Conversely, those who curse God — not only in word, but in deed, or by occasion — shall perish: Psalm 1: "the way of the wicked shall perish." Origen explains it otherwise: "such as bless him," namely the just man, "shall be blessed." For whatever is done to the just man, God takes as done to himself: Luke 10: "he that despiseth you, despiseth me." And Matthew 25: "as long as you did it to one of these my least brethren, you did it to me." "They shall inherit the land," owed to the just man: Matthew 10: "he that receiveth a just man in the name of a just man," etc. "But they that curse him," namely the just man, "shall perish": Genesis 27: "he that shall curse thee, be he cursed." But Jerome has it otherwise: "the sinner shall fail, so that he shall not pay; but the just man showeth mercy, and giveth." Those who are blessed by God shall inherit the land: Proverbs 10: "the blessing of the Lord maketh men rich." The wicked, however, who are cursed by God, that is, punished, shall perish; and so they are barren: Genesis 3: "cursed is the earth in thy work." Then, when he says, "with," he shows the fruitfulness of the good as regards their works. In works, two things are shown. First, their prosperity. Second, their restoration, at "when he shall fall." But because prosperity is from the election of God, first it is shown that it comes from the side of God who loves; second, that it is from the side of the beloved man, at "and he shall like well his way." He says, therefore, "with the Lord shall the steps of a man be directed," that is, the progress of man shall be directed by God, so that man directly aims at the last end. This is not from man of himself: Jeremiah 10: "the way of man is not his own, neither is it in a man to walk, and to direct his steps"; but it is from God: Proverbs 16 (10): "it is the part of man to prepare the soul, and of the Lord to govern the tongue: all the ways of men are open to his eyes": Psalm 16 (17): "perfect thou my goings in thy paths, that my footsteps be not moved." Now God directs the steps of man in the way of knowing the truth, so that he does not slip into error: Psalm 24 (25): "direct me in thy truth, and teach me," etc. Likewise in the way of justice, so that he turns away from evil and does good: Psalm 26 (27): "conduct me in the right path," etc. As to the second point he says, "and he shall like well his way." This can be understood in two ways: so that it may first be said, and the man, directed by God, "shall like well his way," namely, God's way; as if to say: God so directs man that he does not compel him, but makes him rightly choose the good, and that which is God's. Philippians 2: "who worketh in us both to will and to accomplish." Or otherwise. "And the Lord shall like," that is, shall accept and reward, "his way," that is, our good works: Proverbs 4: "the Lord knoweth the ways that are on the right hand." Then, when he says, "when he shall fall," he shows the fruitfulness of the good as regards their works, with respect to their restoration; and concerning this he does two things. First he sets down this restoration itself. Second he assigns its cause and reason, at "for the Lord putteth his hand under him." He says, therefore, "when he shall fall." It is the mark of a wayfarer that he sometimes falls; but it is the mark of one who has arrived not to fall. Yet the wayfarer, even if he should perhaps fall, God restores him; and this is what he says, "he shall not be bruised." This can be understood of the second sort of fall, namely of temporal adversity: 2 Kings 1: "how are the mighty fallen! Tell it not in Gath," etc. And thus the just man, if he falls, is not bruised, because he bears it patiently: James 1: "patience hath a perfect work," etc. But the sinner, when he falls, is bruised, because he is impatient. Or it may be understood of the fall of venial sin, since there is no one who does not sometimes commit such a sin: James 3: "in many things we all offend." And so the sense is: if he falls by this kind of fall, he is not bruised so as to sin mortally; whence it is said, Proverbs 24: "a just man shall fall seven times a day, and shall rise again." But if it is referred to the fall of mortal sin, into which the just man sometimes falls, as David through adultery and homicide, and as Peter by denying Christ — thus sinners are bruised by their fall, when in despair they refuse to return to penance. Whence Ephesians 4: "who despairing, have given themselves up," etc. 2 Corinthians 12: "I fear lest I must again bewail many of them that have sinned before, and have not done penance," etc. But the just man is not bruised through despair, but returns to penance; whence David says, "I have sinned against the Lord": and it was said to him, 2 Kings 12: "the Lord also hath taken away thy sin." Likewise Peter "wept bitterly," Matthew 26. Micah 7: "rejoice not, thou my enemy, over me, because I am fallen: I shall rise again." Now the reason he is not bruised is that "the Lord putteth his hand under him," namely, of the grace that comforts him: Ezekiel 13: "the hand of the Lord was upon me, comforting me": Psalm 138 (139): "and thy right hand shall hold me." Then, when he says, "I have been young," he shows by experience that the goods of the just are fruitful, but not those of the wicked. And he sets this down as long-tested in two respects. First, the immunity of the good from evils. Second, their progress in good, at "all the day." Concerning the first he does two things. First he shows immunity from evil as regards the just man himself. Second, as regards his seed, at "nor his seed." Concerning the first he does two things. First he sets down the long duration of the experience. Second, the experience itself, at "I have not seen." He says, therefore, "I have been young." It is as if someone said to him: from where do you have all these things you say about the goods of the just? He answers, from experience: "I have been young," etc. This can be explained in two ways. First, of bodily age, inasmuch as man first flourishes in youth, and afterward becomes old: Psalm 89 (90): "in the morning let it flourish, and pass away." But against this Augustine says: "you, David, have always been in your own land; and if in it a just man was not forsaken, it is nevertheless no wonder if elsewhere he has been forsaken." And so Augustine wishes that he speak in the person of the Church. And she has the age of childhood in Abel, of youth in the patriarchs, of maturity in the apostles, of old age at the end of the world. He omits the two middle ages, and sets down the extremes; and thus she has existed from the beginning of the world, and shall exist even to the end. And this distinction is set down in Galatians 4. Or it can be understood of spirituality: for as long as a man delights in childish and vain things, he is thus a child in mind; but when he delights in mature things, he becomes old. And this distinction is set down in 1 Corinthians 13: "when I was a child, I spoke," etc.; "but when I became," etc. And so he says: whether in the state of childhood, or in the state of old age, this I have judged, namely that the just man himself is immune from evils, both as to himself, and as to his seed. So he shows, saying, "I have not seen the just forsaken," as to himself. If this is referred to temporal goods, it does not seem true, since it is said of the just, Hebrews 11: "being in want, distressed," etc. I answer that it must be said that although temporal goods are withdrawn from them, they are nevertheless not forsaken by God, because all of this turns to their good, either for their benefit, or so that the occasion of some evil may be removed, as Augustine says: Matthew 6: "seek first the kingdom of God, and all these things," namely spiritual things, "shall be added unto you." This is true, but if God sees it expedient for our salvation. As to his seed, he says: "nor his seed seeking bread": Exodus 20: "I am a jealous God, shewing mercy unto thousands to them that love me, and keep my commandments": Luke 1: "his mercy is from generation unto generations, to them that fear him." And so, just as they themselves are not forsaken, neither is their seed. And this can be referred to temporal bread, as regards the Old Testament; but according to a spiritual understanding, this bread is understood as participation in Christ, namely truth, wisdom, and justice: John 6: "I am the living bread," etc. This is the bread that gives delights to kings, Genesis 49. And he says, "seeking bread," because this bread is ready at hand for those who seek it. But against this: Abraham was just, and Isaac; yet Ishmael and Esau, who were sons of just men, do not have spiritual bread. I answer: the Apostle resolves this, saying that the children of the promise are reckoned as children of the just. Therefore the seed is he who imitates him. Whence both the carnal children who imitate their fathers in good, and the disciples who imitate their master, are spiritual seed, namely those who imitate their doctrine in deed. "All the day." Here he shows another sign of experience, or another proof, and says that another thing he has proved concerning the just man is that "all the day," that is, throughout the whole time of his life, "he showeth mercy," at the miseries of others, "and lendeth," namely spiritual and temporal things: Psalm 111 (112): "acceptable is the man that showeth mercy and lendeth": whether in act, or in readiness. "And his seed shall be in blessing": Genesis 22: "I will multiply thy seed as the stars of heaven," etc. "Decline from evil." Above the Psalmist showed that the goods of the just are better as to their fruit; here he breaks out into an exhortation to them. Concerning this he does two things. First the exhortation to these things is set down. Second, the fruit is set down, at "the Lord loveth." Justice has two parts: to withdraw from evil, and to do good. And so he says, "decline from evil, and do good." These two parts of justice correspond to the precepts of the law: for justice is regulated by law. In the law there are certain affirmative precepts, which are fulfilled by doing good; and certain negative precepts, which are fulfilled by declining from evil. Likewise, through these two the natural inclination of the appetite is perfected, whose objects are two, namely good and evil; because the appetite naturally tends toward good, and flees false evil. But he says, "decline from evil." Now evil is twofold. One kind makes men evil, and this is truly called evil. The other kind of evil does not make men evil, namely the evil of punishment. The first is sin; and it is of this that he speaks when he says, "decline from evil," that is, from sin: Ecclesiasticus 9: "envy not the man that is unjust in his sin." And he does not say that he should not do evil, because in this only a negation is understood, but "decline from evil," namely, so that he not even have the will to do it. Isaiah 1: "cease to do perversely, learn to do well." These two things are frequently introduced in sacred Scripture. But sometimes the good is placed first, as at Psalm 44 (45): "thou hast loved justice, and hated iniquity." Sometimes the avoidance of evil is placed first, as at Isaiah 7: "that he may know to refuse the evil, and to choose the good." And the reason is that there is a twofold order. One is the order of intention; and according to this order, the good must always be placed before the avoidance of evil, because it is for this reason that one avoids evil, namely, in order to do good. The other is the order of execution; and according to this order, it is first commanded that one avoid evil, because we are all born children of wrath, and we cannot become just unless we cast out evil. "And dwell in for ever and ever." Here the fruit of justice is set down; as if to say: if you decline from evil, and do good, you shall dwell — but he does not say explicitly where, but rather how long, namely "for ever and ever." But the sense is, "dwell," as it were, dwell within. Sensible things are called exterior goods, because they are grasped by the exterior sense. Interior goods are spiritual and intelligible. When, therefore, he says, "dwell," he means: you shall dwell within the possession of spiritual goods: Song of Songs 1: "the king hath brought me into his storerooms." And he says, "for ever and ever," that is, in perpetuity: Exodus 15: "thou shalt bring them in, and plant them," etc. "Because the Lord loveth judgment." Here is set down the reason why he shall dwell for ever and ever; as if to say, he shall therefore dwell, because this is established by the divine judgment. He proves this, namely that he shall dwell always and gladly, because "the Lord loveth judgment": Isaiah 61: "I the Lord love judgment." And what is said here is introduced for a twofold reason: because thus is the reason for what he said, "decline from evil," etc., namely that you may be an imitator of God, because the Lord loves judgment; and this is to decline from evil and do good. Or it is referred to this, "dwell for ever and ever," because this is just, and God loves judgment. For it is just that if a man is unwilling to abandon God, he should not be abandoned by him who is eternal. And so the just, who wish to be with him, shall not be abandoned by him. And so he says, "he will not forsake his saints." And from this it follows that "they shall be preserved for ever," because he is eternal and powerful: Psalm 11 (12): "thou, O Lord, wilt preserve us, and keep us," etc. Isaiah 33: "the cords shall not be broken." "The unjust." Here is set down the form of the judgment which shall be for the good and the wicked. First, therefore, he sets down what shall be given to the wicked in judgment. Second, what to the good, at "the just." On the wicked he shall inflict punishment: because "the unjust shall be punished": Ecclesiasticus 21: "in the end," namely of sinners, "is hell, and darkness, and pains": 2 Thessalonians 1: "who shall suffer eternal punishment in destruction." Likewise extermination, because "the seed of the wicked shall perish." He speaks here according to the estimation of men. For the wicked, when they die, believe that they at least live on in their children. But he says that their seed "shall perish," that is, either the carnal children who properly imitate their wickedness, or the followers of someone's false doctrine, like the seed of Arius. But to the just he shall render two things: against punishment he shall give reward; whence he says, "but the just shall inherit the land," as it were possessing it by inheritance: Psalm 68 (69): "they shall acquire it by inheritance," etc. 1 Peter 1: "he hath regenerated us unto a lively hope." Against extermination, inheritance, because "they shall dwell in it for ever and ever," that is, in this land of the living they shall always be. "The mouth of the just shall meditate." Here he shows that the goods of the just are greater as to the use of virtue, because the unjust have a mouth prone to evil. First, therefore, he treats of the spiritual goods of the just. Second, of the perversity of the wicked, at "he considereth." Concerning the first he does two things. First he sets down the pre-eminence of the spiritual goods of the just. Second, he sets down the fruit of these goods, at "shall not be supplanted." Spiritual goods consist in two things: namely, as they are in the mouth, and as they are in the heart. In the mouth of the just there is nothing but good and truth: Ephesians 4: "putting away lying, speak ye the truth." Now there is a twofold truth, and each has its rewards for the just man. The first is of divine things. The second is of human things. As to the first he says, "the mouth of the just shall meditate wisdom." But this does not seem well said, since to meditate is an act of the heart, not of the mouth. I answer that it must be said that "shall meditate" means, he shall speak what he has meditated, or shall chant it. And there are many ways men meditate on wisdom. Some meditate on Christ, who is the wisdom of God the Father, at least by believing: Deuteronomy 4: "this is your wisdom and understanding in the sight of the peoples." Some, by agreeing with those who understand: Ecclesiasticus 6: "if thou love to hear, thou shalt be wise." Some, by singing of it: Colossians 3: "singing in your hearts to the Lord": Proverbs, last chapter: "she hath opened her mouth to wisdom, and the law of clemency is on her tongue." But the mouth of the just man shall meditate wisdom by teaching: 1 Corinthians 2: "we speak wisdom among the perfect." Origen, however, says: "the ignorant have this worst vice, that they call superfluous those who devote their study to learning; imitating the very words of the matter, they scorn their zeal, approving thereby their own talkativeness, idleness, and lack of skill." As to the second point he says, "and his tongue." This is explained in three ways: "his tongue shall speak judgment," that is, he shall utter speech with judgment and discretion: Psalm 111 (112): "he will order his words with judgment": Ecclesiasticus 21: "the words of the wise are weighed in a balance." In another way, as it is referred to judges: because the judge, whether the mouth of the just man or the tongue of the judge, speaks just judgment in passing sentence. Or, the tongue of the just man shall speak of the judgments of God, and shall convert sinners to penance from consideration of the divine judgment: Job 19: "flee from the face of the sword, for the sword is the avenger of iniquities." But why does he say in the future, "shall meditate" and "shall speak"? I answer that it must be said that he speaks in the future to designate the continuity of the meditation; as if to say, he continually speaks and meditates. Or he says this of the future, because now we can speak but little of wisdom, but in the future we shall be able to meditate great things of wisdom, and to speak more of the judgments of God. But it happens that someone does not have in his heart what he speaks with his mouth: Matthew 15: "this people honoreth me with their lips, but their heart is far from me." Not so with the just man: but as he speaks, so he has in his heart; because he has fixed in memory, through meditation, and in will, through love, the law of God. For this reason he says, "the law of his God is in his heart," that is, he speaks and meditates the law and the judgment. And so, "his steps shall not be supplanted." And here is set down the fruit of good works, because they shall not fail nor be defrauded; for he who has sacred Scripture and the law of God in his heart is not deceived by the devil: Psalm 118 (119): "thy words have I hidden in my heart, that I may not sin against thee." For the law is a lamp; and so those who know it do not stumble. "The sinner considereth." Here he treats of the consideration of the wicked. First he sets down the thoughts of the wicked against the good. Second, the defense of the good. He says, therefore, "the sinner considereth the just man," namely, deceitfully, how he might harm him. Psalm 21 (22): "but they have considered," etc. Proverbs 24: "lie not in wait, and seek not after wickedness in the house of the just." "And he seeketh to put him to death." Here his cruelty, or his intention, is shown. Proverbs 1: "their feet run to evil," and he hastens, etc. Wisdom 2: "let us condemn him to a most shameful death." But the just are defended. First, because they escape their persecution; whence he says, "but the Lord will not leave him in his hands"; because although for a time the wicked may have power over the just, it is not so always. Psalm 124 (125): "the Lord will not leave the rod of sinners upon the lot of the just," etc. Second, because they are delivered by the divine judgment. Whence he says that not only are they delivered here, but they shall not even be condemned. "When he shall be judged," that is, the just man, that is, for the advantage of the just man. Or, "him," that is, the sinner, "he shall condemn." Matthew 12: "they shall rise in judgment," that is, unto condemnation. "Wait." The Psalmist has said much in the foregoing for the commendation of the just and the downfall of the wicked; and all of this he has referred to this, that we should follow after justice and turn away from evil; here, however, he introduces an exhortation to justice. Justice is observed in two things: namely, in those things that pertain to God, and in those that pertain to one's neighbor. Concerning this, therefore, he does three things. First he proposes the exhortation; second he shows the reward, at "and he will exalt thee"; third he proves something he had proposed, at "I have seen the wicked." He orders the exhortation, therefore, toward God. First through waiting; second through obedience. He says, therefore, "wait for the Lord": here he says two things. First, that if you suffer some trouble, do not immediately despair, nor be troubled against God, but wait until he comes to your aid. Psalm 39 (40): "with expectation I have waited for the Lord, and he was attentive to me." And thus he exhorts to wisdom. Second, he exhorts to long-suffering; as if to say, if you are not yet rewarded for your goods, do not be broken, but await your reward. Habakkuk 2: "if it make any delay, wait for it," etc. James 3 (5): "the husbandman waiteth for the precious fruit of the earth, patiently bearing." "And keep his ways." Waiting pertains to evils, keeping to goods. Keep, therefore, the ways, namely of charity and of the precepts, and observe them with diligence. Proverbs 4: "keep it with all care," etc. Job 23: "my foot hath followed his steps: I have kept his way." Psalm 118 (119): "I will search thy law," etc. "And he will exalt thee." Here is set down the reward or fruit of the good, that they should be exalted by him. Ecclesiasticus 15: "he shall exalt him among his neighbors." Wisdom, last chapter: "in all things thou hast honored thy people." And to what end? "That thou mayest inherit the land." It is a wonder that he says this: since the earth is lowest, how shall he exalt one, so that he may possess it? And it must be said that the land of which he speaks is the land of the living; and this is on high, as it were the stability of eternal and spiritual goods; and one does not come to this as long as the mind lies in low things, but it is necessary that it be exalted. Isaiah 58: "I will lift thee above the heights of the earth." Or it can also be understood of this land. Those, therefore, inherit the land who have dominion over the earth; and such are those who have a heart lifted up from the earth, because they do not have a heart weighed down toward the earth, as are the slaves of the earth and its possession. And so it is necessary, in order that they possess it, that they be exalted. Proverbs 4: "thou shalt be glorified by her, when," etc. "When the sinners shall perish thou shalt see." These shall rejoice at the destruction of the wicked. Psalm 57 (58): "the just shall rejoice when he shall see the revenge," etc. Job 22: "the just shall see, and shall rejoice." But not on account of the destruction of the wicked itself, because God does not rejoice on that account. Wisdom 1: "he rejoiceth not in the destruction of the wicked": but on account of divine justice. Isaiah, last chapter: "they shall go out, and see the carcasses of the men that have transgressed against me." Likewise, on account of the divine mercy shown to themselves, by which they are delivered from evils, or from the punishments of the damned. And in order to see this it is necessary that one also be exalted; for if you are caught below, you will not see their destruction. Psalm 72 (73): "this is a labor before me," namely, the deeds of sinners, "until," etc. "I have seen the wicked." Here he proves two things concerning the destruction of sinners. First he sets down their prosperity; second, their destruction. Whence he says: "I have seen the wicked," that is, any sinner whatsoever, "highly exalted," that is, above the state of his own condition, and above other men, as to worldly standing. Job 21: "why then do the wicked live, are they advanced, and strengthened with riches," etc. "And lifted up like the cedars of Lebanon." Here there is a twofold reading. Either "above the cedars of Lebanon," which among all trees has the greatest height; as if to say, I have seen him exceptionally elevated above others. Ecclesiastes 10: "a fool set in high dignity." Amos 2: "whose height was like the height of the cedars, and he was strong as an oak." But there is a twofold reason why the wicked live. One, because the wicked are sometimes raised up on account of the sins of men. Job 34: "who maketh a man that is a hypocrite to reign for the sins of the people." And so the wicked are, as it were, the scourges of God upon the people when they rule. Isaiah 20 (10): "woe to Assur, the rod of my fury, and the staff itself is," etc. The other reason is that, when the wicked rule, they may fall the more grievously. Job 30: "thou hast lifted me up, and as it were set me upon the wind, thou hast mightily dashed me down." Whence sometimes in that in which they most desire, they are the more cast down. Another reason is for the instruction of the just, that they should not set much store by these temporal things, which even the good and the wicked alike possess, as Augustine says. Job 21: "yet their goods are not in their hand, like the goods of the soul. I care nothing for them." Likewise, so that those who abuse the goods given to them may justly be condemned. Isaiah 1: "I have brought up children, and exalted them," etc. Or this can be referred to the heretic, who is exalted in his own opinion. And finally it is said, "and I passed by." Here first he shows the downfall of the sinner; second he shows the destruction of his place. He says, however, "I passed": he does not say, "he passed," as if to say: I passed by, in consideration. Exodus 3: "I will go over, and see." As long as a man fixes his eye on the things of the world, the wicked seem to him to be powerful; but when he passes over in mind to spiritual things and the judgments of God, he counts them as nothing. Whence, "I passed," through conversion: because as long as someone is worldly in affection and body, the things of the world please him; but when in affection he passes beyond them, he holds as nothing the abundant of the world. Psalm 14 (15): "is brought to nothing," etc. And so holy men are reckoned proud, because they do not appraise or esteem men on account of riches or dignities, if virtues are not available to them; whence it follows, "and behold he was not," because even in the present he was not, since the just man reckons as nothing the glory of sinners, which seems to be something. 1 Maccabees 2: "the glory of the sinful man is dung and worms: today he is lifted up, and tomorrow he shall not be found." Jeremiah 4: "I beheld the earth," that is, earthly glory, "and lo it was void, and nothing." Or according to Origen, "he was not," because when a man is raised to divine things, he is conformed to the divine intellect; and things that are future are to him as it were present. Whence he who sees that the time of this life is short sees the damnation of the wicked as though present. 1 Corinthians 1: "God hath chosen the things that are not, that he might destroy the things that are." Whence he says, "I sought him, and his place was not found," that is, his dignities, or his family and house; as if to say, not only he himself, but whatever pertains to him, is destroyed. Job 20: "the eye that had seen him shall see him no more, neither shall his place any more behold him." Or, "his place," that is, the world in which he rests, because "the world passeth away, and the concupiscence thereof." 1 Corinthians 7: "for the fashion of this world passeth away." "Keep innocence, and behold equity." Here he exhorts to that justice which pertains to one's neighbor; and concerning this he does three things. First he sets down the exhortation; second, the reward, at "for there are"; third he explains what he had said, at "salvation." A man ought to do this for his neighbor: first, that he not harm him; second, that he render what is due. As to the first he says, "keep innocence," harming in nothing. Job 22: "the innocent shall be saved, he shall be saved by the cleanness of his hands." "And behold equity." Another reading has, "uprightness," that is, rectitude and justice, "behold," that is, judge: Job 6: "judge that which is just." "For there are remains for the peaceable man": this is the reward of the just. Origen says that when the spirit is separated from the flesh, the bones of a man are called "remains"; so when the soul departs, what remains, namely the body, is called "remains"; and so he shall be rewarded not only in the soul, but his body too shall be brought to immortality. 1 Corinthians 15. Or "remains" means whatever is for man after this life, of which there is much; as if to say, it shall not end in this life, but there are other things even at the end of life. Whence another reading has, "the end of his life is peace." Then he sets down the damnation of the wicked. The wicked have two things: first, that they themselves perish; second, that they leave nothing behind them. So he says, "but the unjust shall be destroyed together." Job 4: "and because none understandeth, they shall perish for ever." "And the remnant of the wicked shall perish." 1 Corinthians 2: "which shall perish with them in Gehenna." Or "remains" means all that they had, namely riches, which perish; fame, which shall rot; seed, which shall perish. Job 20: "shall not their standing be cut down, and shall not fire devour their remains?" "But the salvation of the just." Here he proves that the remains of the just are saved. First he shows in general what these are; second he shows the order of obtaining them; third, the cause of this salvation. There are two things in the remains: salvation in goods, and rescue from evils. As to the first he says, "but the salvation of the just is from the Lord" alone, in whom they hope, not from another. Origen says, "with the Lord," as if to say, in nothing created, but in God alone. Isaiah 45: "Israel is saved in the Lord with an everlasting salvation." As to the second he says, "and he is their protector in the time of trouble," namely, of the present, so that not even bodily are they oppressed. 1 Corinthians 10: "he will also make a way to escape, that ye may be able to bear it": or, in the day of judgment, or in death. Nahum 1: "the Lord is good, and giveth strength in the day of trouble, and knoweth them that trust in him." The order is fourfold. First he is helped to work well. Whence, "he shall help them," that is, he shall cooperate with them. Psalm 120 (121): "my help is from the Lord." Isaiah 26 (28): "for thou hast wrought all our works in us." "And he shall deliver them," namely from evils, "and he shall rescue them from the wicked," whether as to the present state, when the just shall be delivered, and shall not follow the ways of sinners. Psalm 1: "blessed is the man who hath not walked," etc. Or on the day of judgment, when he shall separate the sheep from the goats. Or from the demons in the death of anyone whatsoever; because then the demons come, seeking whether they find anything of their own. John 14: "the prince of this world cometh." And there is final salvation, because he shall save them. And the cause is that "they have hoped in him," because this salvation is owed to those who hope.”

“The wicked watcheth the righteous,.... All his motions and steps, his works and actions; he watches for his halting, and to take all opportunities and advantages against him; see Jer 20:10; and seeketh to slay him; murder his reputation, destroy his substance, and take away his life: some understand it of the devil, who watches the saints, observes their failings, accuses then, before the throne, and seeks to devour them, Pe1 5:8.”