Be angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.

“When the day's work is ended, thanksgiving should be offered for what has been granted us or for what we have done rightly therein and confession made of our omissions, whether voluntary or involuntary, or of a secret fault, if we chance to have committed any in words or deeds, or in the heart itself; for by prayer we propitiate God for all our misdemeanors. The examination of our past actions is a great help toward not falling into like faults again; wherefore the psalmist says, "The things you say in your ears, be sorry for them on your beds."”

“He does not dismiss anger, note, for it is useful, nor does he eliminate wrath, this too proving helpful, after all, in dealing with wrongdoers and the negligent. Instead, he speaks of wrongful anger, irrational wrath.… In other words, it is all right to be angry for good reason, as Paul too was angry with Elymas, and Peter with Sapphira. Yet I would not class that as anger pure and simple but as right thinking, solicitude, good management. A father too is angry with his son, but out of care for him. In the former case the one settling scores gives way to anger rashly, whereas in the latter case the one who sets at right anothers' behavior is the mildest person of all. Because God, too, whenever he is said to be angry, is angry not to take personal vengeance but to correct us. Let us also, accordingly, imitate this. Taking action against people in this way, after all, is divine, whereas the other way is human. God differs from us, however, not only in being angry for good reason but in the fact that anger in God is not a passion.So let us too not be angry rashly. Anger, you see, has been instilled in us for a reason, not for sinning but for checking others in their sin, not for it to become a passion and an affliction but for it to prove a remedy for passions.… This is the kind of thing anger is, a useful instrument for stirring up our tardy spirits, for imparting energy to the soul, for rendering us more concerned in our reaction to the fate of the wronged, for moving us to action against conspirators. This is precisely the reason he says, "Be angry, and do not sin."”

“Tremble (רִגְזוּ - rigzu): Because they shamed him instead of [giving him] his glory, and spoke falsehood concerning him [v. 3], he said: Tremble (Rigzu) out of [fear of] HaShem; fear (pachadu). Similar [is the usage of the root in (Genesis 45:24)]: "Do not tremble/quarrel (al tirg'zu) on the way." [The reason for fear is] because the king takes note of the mockery directed at him. And some say (v'yesh omrim): [That rigzu means "be angry," and the verse means:] Even if you think falsehood in your hearts, let it not come out of your mouths. But this is not correct (ve-zeh eineno nakhon). For it is written (Psalm 15:2): "who speaks truth in his heart," [and (Proverbs 6:18)]: "a heart that devises wicked thoughts (machshevot aven)." The speech of the heart is the essential thing (ha-ikkar), and the tongue is not, but rather [it is merely] an interpreter (melitz) between the heart and the hearers. Rather, the interpretation is: That you should think in your hearts at night upon your beds—when you have no involvement with other people—so that you will not speak falsehood during the day. And this [leads to the final phrase]: "And be silent/still. Selah" (וְדֹמּוּ סֶלָה - Ve-dommu selah).”

“Tremble: – The meaning is “fear,” as “and shall tremble and be in anguish” (Deut. 2:25). Fear God if ye do not fear me. and sin not: – in still pursuing after and rebelling against me. Say it in your heart (i.e. think) upon your bed: – for a man upon his bed finds his heart freer from the concerns of the world and then will his intention be pure. And David addresses them: “Consider in your heart”. And so the thought of the heart is called “speaking” (as in the text) “That saith in her heart” (Is. 47:8). And he says Be still. Selah: – His meaning is: “Be silent, and cease to rebel against me;” for “stillness” has the sense of silence of speech and voice, as “They kept still for my counsel” (Job 29:21); “stillness and a voice I heard” (ibid. 4:16). There is also (a stillness) which is (equivalent to) silence of action and movement, as “He turneth the storm to stillness” (Ps. 107:29); “my bowels boil and are not still” (Job 30:27); “and the sun stood still” (Josh. 10:13); “Be still (tarry) until we come unto you” (1 Sam. 14:9); “To the still stone” (Hab. 2:19), and (other instances) similar to these. And of this meaning is (the sentence) Be still: Selah, as though to say: “Cease you from your works.” And the great teacher of righteousness, our master Moses ben Maimon, has explained (Guide for the Perplexed, Bk. 1:50, 59) that this verse commands men of intelligence and reputation to recognise the truth and the praise of God in their hearts, so that no error of speech shall overtake them. But this is not (derived) from the sense of the Psalm.”

“In the preceding Psalm, David implored the help of God against tribulations by praying, and, perceiving that he had been heard, exhorts others to trust in God. And this Psalm expresses the feeling of a man who, having experienced the divine mercy and benefits and justice, exhorts others not to despair. Its title is: Unto the end, a Psalm of a canticle, of David. In this title two things are to be considered for the whole book: namely, what it says, "a Psalm of a canticle," and second, what it says, "unto the end." As to the first, then, note that David, as we read in 2 Kings 6, composed the Psalm metrically, and sang before the ark with the psaltery. Therefore it is called a Psalm which is sung to the psaltery, but not without the psaltery. In certain Psalms, however, it is inscribed "A Psalm of David," where it is understood that it was made for the psaltery. In some it is inscribed "A canticle of David," because it was sung without instrument. In some, "A Psalm of a canticle of David," or the reverse, because that Psalm was sung at once with the human voice and to the psaltery. But in some, one or many would begin with the human voice without instrument, and one would respond with the psaltery; and these are entitled "a canticle of a Psalm." In some, however, one sang the Psalm with the psaltery, and others responded without the psaltery, and these are entitled "a Psalm of a canticle." And this is the literal difference; but mystically, and according to the Gloss, a Psalm signifies a good operation, while a canticle signifies the exultation of the mind concerning eternal things. But when both are set together in one Psalm, it is signified that it treats of both. As to what it says, "unto the end," if this be considered with regard to the thing figured by the Psalm, it is manifest that "unto the end" is understood, that is, unto Christ; Romans 10: "Christ is the end of the law, unto justice to every one that believeth." But if "unto the end" be considered according to the figure, it is given to be understood that it was sung for the completion of a work or a business, just as this Psalm was made for David's completed deliverance from the persecution of Absalom, as it were for a victory. Others say "to the victor," namely David, in the Psalms, because in composing Psalms he was always victorious, but this does not seem to be true. Now this Psalm is divided into two parts: for first it begins from the giving of thanks for benefits received, whence he says: "When I called upon him," and so on. Second, it ends in an exhortation of others that they be converted to God, there: "O ye sons of men," and so on. Concerning the first he does two things. For first he gives thanks for things past. Second he prays for things future, there: "Have mercy on me," and so on. Concerning the first he does two things. First he gives thanks that he has been heard. Second he shows how he was heard, there: "In tribulation," and so on. But it must be noted that here there is a double reading: one says "he has heard," the other has "thou hast heard," and with this Jerome agrees, saying "thou hast heard"; in this, however, there is no great force. He says therefore: "When I called upon thee, thou hast heard me," and so on. Where four things are to be considered. First he sets down the prayer and the being heard, whence he says: "thou hast heard." But he did not hear one not crying out, whence he says: "when I called upon him," which is to implore help in necessity. Psalm 119: "In my trouble I cried to the Lord, and he heard me." Likewise it is required that one be just, because if he hears sinners, it is out of mercy, it is not out of justice; and therefore he says: "of my justice"; there the Gloss: that is, "the giver of justice," or "of my justification." Psalm 33: "The eyes of the Lord are upon the just." Another thing, which is really first, is that a man attribute his justice to God, and not to himself, and therefore he says: "God." Against which is Romans 10: "Being ignorant of the justice of God, and seeking to establish their own," and so on. First, therefore, one must attribute one's good to God; second, have justice; third, cry out; fourth, be heard. Now the manner of being heard is described when he says, "in tribulation." He says "he has heard" and "thou hast enlarged," either because perhaps the Psalm was composed metrically, where it was necessary to change the construction for the sake of the meter, or because, in the manner of one praying, out of diverse feelings a man changes his manner of speaking. He says, however, "in tribulation thou hast enlarged me," because "thou hast enlarged" is more than "thou hast freed," as if he were to say: thou hast not only freed me, but in the very tribulation thou hast granted a breadth of heart. Psalm 17: "Thou hast enlarged my steps under me, and my feet are not weakened." Or it means a breadth of soul for patiently enduring, or a breadth of power, of which it is said in Genesis 9: "May God enlarge Japheth." Then, when he says, "Have mercy on me," namely removing whatever remained of past misery, and "hear my prayer," praying for future goods. Then, when he says, "O ye sons of men," and so on, he turns himself to the exhortation of others, and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, there: "and know ye," and so on. Concerning the first he does two things. First he recalls their condition; second he charges them with fault, there: "why do you love"; he recalls their condition saying, "sons of men," which can be understood in two ways. First in a bad sense, thus: "sons of men," as men according to a lower nature, corruptible and prone to sinning. Genesis 6: "My spirit shall not remain in man for ever, because he is flesh." And again, chapter 8: "The sense and thought of men are prone to evil from their youth." "Sons of men," therefore, as if he were to say: you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam — how long will you be heavy of heart? Isaiah 1: "Woe to the sinful nation, a people laden with iniquity," and so on. Second, in a good sense, because man, inasmuch as he is man, is the image of God, whence "sons of men," not of beasts. Psalm 48: "Man, when he was in honor, did not understand," and so on. And, "O heavy of heart," that is, because you ought to have a heart grave and stable — how long will you not be converted to God? And this is what Jerome has: "Sons of man, how long, O my glorious ones, will you shamefully love vanity, seeking a lie"; and thus he fittingly charges the fault: "why do you love," and so on. For in sin two things are to be considered, namely the will adhering to the thing, and the disordered intention. First, therefore, he touches on the disordered love when he says, "why do you love," that is, something vain, not solid — for temporal things indeed are vain, because they do not contain what is solid, but a passing good. Ecclesiastes 1: "Vanity of vanities, and all is vanity." "Why then do you love," and so on, as if he were to say: why do you love temporal things? Second, he touches on the depraved intention when he says: "and seek after lying," that is, why do you love riches, that you may have sufficiency? For Ecclesiastes 5: "The covetous man shall not be satisfied with money." Jeremiah 5: "I beheld the earth," and so on; or "a lie," that is, an idol, 1 Corinthians 8: "An idol is nothing." How long, therefore, will you love, and seek this, and not be converted to God? Second, when he says, "and know ye," he exhorts sinners to amendment, and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts that they return to God, there: "be angry," and so on. Third he shows his own preeminence over them in goods, there: "thou hast given gladness," and so on. He says therefore, "and know ye," and so on. But it must be noted that here in the Greek it is "diapsalma," but in the Hebrew it is "sela," which Jerome translated as "happily," or "always." "Diapsalma," therefore, is a division of the Psalm; for when they were singing, certain intervals were made in the Psalm, so that it might be shown that what followed pertained to another matter, according to Augustine. But against this is the fact that, according to this, "diapsalma" would never be found at the end of a Psalm, yet in Jerome's Psalter "sela" is found at the end of a Psalm. And therefore "sela" is taken from the word "salon," that is, "peacefully." And this agrees with Jerome, who interpreted it as "happily." Thus, therefore, better "peacefully," as it were "always," and this is what "sela" conveys. Now the benefit which he recalls is twofold: one concerning the past, and the other concerning the future, there: "the Lord will hear." As to the first he says, "and know ye," and so on; and since it is the beginning of a sentence, it is continued from the heart of the prophet, just as that at the beginning of Ezekiel: "Now it came to pass in the thirtieth year," and so on. For "sela," which is interpreted "diapsalma," is placed here, which notes an interruption. Or it is continued with what precedes, as if he were to say: do not love vanity, and know why? Because "the Lord hath made wonderful," and so on. Behold how many good things he has done for me, because, namely, he "hath made wonderful," that is, he has rendered wonderful. It can also be continued otherwise, according to the Gloss, as if he were to say: know that these things are vain, and know what you should follow: because "the Lord hath made wonderful," that is, Christ, principally understood through the figure, who is the Holy of Holies, of whom Daniel 9 speaks: this one God showed to be wonderful by raising him up, and by setting him at his right hand. Also, every just man is wonderful, because the works of justice are greater than exterior miracles. Psalm 67: "God is wonderful in his saints." But Christ is most wonderful of all. Isaiah 9: "And his name shall be called Wonderful." As to the second he says, "the Lord will hear." Isaiah 65: "Before they shall cry, I will hear," and so on. Then, when he says, "be angry," he exhorts them to the amendment of life, and concerning this he does three things. First he exhorts that they withdraw from evil; second, that they tend toward the good, there: "offer up the sacrifice"; third he raises a question, there: "many say," and so on. Concerning the first it must be considered that sin in us for the most part arises from three things: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he forbids the sin which arises from the first, whence he says, "be angry," and so on. This, however, is understood in three ways. First, of disordered anger, as if he were to say: it is permitted to us that a movement of anger arise in us; yet do not carry anger through to the act of sin. Ephesians 4: "Let not the sun go down upon your anger." Second, thus: "be angry," that is, against your own sins. Isaiah 63: "My own indignation itself hath helped me," and so on. And "sin not," namely again, as if he were to say: be angry against past sins in such a way that you do not commit others. Third, it is expounded thus, concerning anger through zeal: be angry against the vices of others, and yet do not sin by correcting them in a disordered way, because anger ought to be directed by reason. Second he forbids the vice of the rational power, namely simulation, saying: "the things which you say in your hearts" — supply, "let them be in you" — as if he were to say: do not be one thing in heart, and pretend another outwardly. Third he forbids what arises from the concupiscible power. "Be pricked with compunction," namely for the sins which you have committed, "upon your beds." Romans 13: "Not in chambering and impurities," and so on. Or it must be said that he touches on a twofold sin: namely of anger, as has been said, "be angry," concerning anger through zeal; second, of concupiscence, "be pricked with compunction — the things which you say in your hearts," that is, you think evilly, "upon your beds," that is, concerning hidden things, or in secret. And this the text of Jerome expresses more, who says: "speak, and be silent," that is, do not publish it by carrying it out in a disordered manner. Or it is understood of anger through vice, which he forbids to proceed to the deed, which is worse; or of anger against sins. Consequently he exhorts them to do good. And first he directs them concerning the beginning of good, saying, "offer up the sacrifice of justice," as if he were to say, namely, be pricked with compunction. Leviticus 4 commands that they offer sacrifice for sins. But the Lord does not care much for sacrifices of this kind. Psalm 39: "Sacrifice and oblation thou didst not desire, but thou hast perfected ears for me"; whence also you, "offer up the sacrifice of justice, and hope in the Lord" — "many say, who sheweth," and so on — that is, the sacrifice of satisfaction and penance. Romans 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," and so on. Second he directs them concerning the end of the good, saying: "and hope in the Lord," and so on, as if he were to say: be hoping in the Lord who has given you to work these things. Then, when he says, "many," he raises the question which "many," that is, the foolish, ask; for they say, "who sheweth us good things," as if they were to say: how can we know what these sacrifices are that are acceptable to God? Now he resolves this question when he says: "The light of thy countenance, O Lord, is signed upon us," as if he were to say: the natural reason implanted in us teaches us to discern good from evil; and therefore he says: "The light of thy countenance, O Lord, is signed upon us," and so on. The countenance of God is that by which God is known; just as a man is known by his countenance, so this is the truth of God. From this truth of God there shines forth a likeness of his light in our souls. And this is, as it were, a light, and it is signed upon us, because it is superior in us, and it is, as it were, a certain sign upon our faces, and by this light we are able to know the good. Psalm 88: "In the light of thy countenance they shall walk," and so on. Upon this, moreover, we are signed with the sign of the Spirit. Ephesians 4: "Do not grieve the Holy Spirit, in whom you are signed." And again, with the sign of the cross, whose seal has been impressed upon us in Baptism, and which we ought daily to impress. Song of Songs 8: "Put me as a seal upon thy heart." Then, when he says, "thou hast given," he sets down his own preeminence over those sinners in goods, as if they were to say to him: you exhort us on account of your benefits, but we have everything; therefore he compares temporal things with spiritual. And first he sets down the spiritual; second, the temporal, there: "from the fruit," and so on. Third, the preeminence of the spiritual, there: "in peace," and so on. He says therefore: it is true that all have the light of thy countenance upon them; but, O Lord, to the saints and to me thou hast given gladness, namely spiritual, in my heart, that is, so that I may rejoice in thee. Romans 14: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost"; and this is the spiritual benefit. The wicked, however, have an abundance of temporal things, and therefore he says: "from the fruit of their corn, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal things all the others are understood, because all are referred to the necessity of living, and thus corn is taken for food, and wine for drink, and oil for seasoning. Another reading has, "from the time of corn," where a twofold defect of these goods is hinted at, because temporal things are so called from time. Wisdom 2: "For our time is as the passing of a shadow." And because one does not suffice, it is necessary that there be many, therefore he says: "they are multiplied." Then, when he says, "in peace," he sets down the preeminence of spiritual things, as if he were to say: what excels among these? The sure gladness of heart. And this is evident for two reasons. First, because this good will be eternal, but that one is temporal; second, because this one is one and simple, that one is manifold. He sets down the second there: "for thou, O Lord, singularly," and so on. He says therefore, "in peace," and so on, as if he were to say: others rest in time, but I do not, rather "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good, on account of four things. First, because he is not hindered outwardly, and therefore he says: "in peace." Isaiah 31: "My people shall sit in the beauty of peace," and so on. Second, from the unchangeableness of the things possessed, because this always remains the same, whence "in the selfsame." Psalm 131: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety, whence, "I will sleep." Song of Songs 2: "I sleep," and so on. Fourth, from rest from the labor of acquiring, whence he says, "and I will rest." And this can also be here in the present life according to an inchoation, because the saints have all these things here in some manner in God, but all these things will be perfectly in the homeland. And this I have therefore, says David, because I have the one thing in which all these things are; and this is what he says, "for thou, O Lord," and so on, as if he were to say: in one way, in a certain singular hope, "thou hast settled me," namely in eternal life, of which it is said below, Psalm 26: "One thing I have asked of the Lord," and so on. And this answers against what he said, "they are multiplied," so that, "for thou, O Lord," and so on, as if he were to say, in thee alone do I hope. And this the text of Jerome expresses more, which says: "because thou, O Lord, hast made me to dwell especially in security." Psalm 177: "It is good to confide, or to hope, in the Lord," and so on.”

“Offer the sacrifices of righteousness,.... Offer for sacrifice things righteously gotten, for the Lord hates robbery for burnt offering, Isa 61:8. Some respect may be had to the unrighteous acquisitions of Absalom and his men, and who were now in possession of Jerusalem, and of the altars of the Lord, and were sacrificing on them; in which they gloried; and to which this may be opposed. Likewise sacrifices of righteousness are such as were according to the law, and were offered in a right manner; which were not maimed, nor had any blemish in them; see Mal 1:13; and particularly such as were offered up in the faith of the great sacrifice, Christ; for, without faith, it is impossible to please God by any sacrifice. And this sense is confirmed by the following clause, which requires trust in the Lord. Moreover, righteousness, with the Jews, signifies alms, beneficence, showing mercy to the indigent; and acts of liberality are sacrifices, with which God is well pleased; and which are preferred by him to the sacrifices of the ceremonial law, Heb 13:16. The sacrifices also of a broken heart, and of a contrite spirit, are such as God esteems of; he looks to those that have them, and dwells with them. And to this sense the Chaldee paraphrase inclines, in which the words are thus paraphrased; "subdue your corruptions, and it shall be reckoned to you as a sacrifice of righteousness?'' and why may not the sacrifice of praise for mercies received, especially for the righteousness of Christ, be at least included, if not principally designed; since these are sacrifices which, under the ceremonial law, were more pleasing to God than others; and are always acceptable to him through Jesus Christ our Lord? Agreeably to this, Aben Ezra thinks the peace offerings are intended, which were in a way of thanksgiving; and are opposed to sin offerings, and trespass offerings, and burnt offerings; from the last of which sacrifices of righteousness are distinguished in Psa 51:19; and put your trust in the Lord: not in your strength, in horses and chariots, and numbers of men; nor in wise counsels, nor in riches, nor in fleshly privileges, nor in works of righteousness, or sacrifices of righteousness: for though they are to be performed, they are not to be trusted in; nor in your own hearts. And while the psalmist is striking at the false confidence of the sons of men he is addressing, he may at the same time be thought to be encouraging those that were with him to trust in the Lord, Jehovah, the Son of God, before spoken of by him as the object of trust, Psa 2:12; to trust in his person for the acceptance of their persons and sacrifices of righteousness; and in his righteousness for justification; in his blood for pardon; in his sacrifice for expiation of sin; in his fulness for daily supplies; and in his power for protection and safety. And it is right to trust in him at all times; in times of affliction, temptation, and desertion: he is always the same; in him is everlasting strength; he has an heart as well as an ability to help and succour, and none ever trusted in him and were confounded. Such have peace and safety, and can want no good thing.”

“Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 Kings xviii. 5.) or (Haydock) you, my deluded subjects, enter into yourselves. St. Paul (Ephesians iv. 26.) cites this as a moral sentence. (Calmet) — It is more difficult to moderate anger than to deny access to it entirely. (St. Francis de Sales) (Haydock) — Beds. Repent for the most secret evil thoughts, before you fall asleep. (Worthington)”